. 


UCSB   LIBRARY 

X-ZI488 


PRINCIPLES  AND  DOCTRINES; 


TESTIMONY   OF   ECCLESIASTICAL   HISTORY   IN    ITS   FAVuR, 
ITS  PRACTICE,   AND   ITS   ADVANTAGES. 


BY 

GEO.    PUN  CHARD. 

WITH     AN     INTRODUCTORY     ESSAY, 
BY    R.    S.    STORRS,    D.D. 


THIRD  EDITION,   REVISED  AND  ENLARGED. 


BOSTON: 
CONGREGATIONAL   BOARD    OF    PUBLICATION, 

16    TREMONT    TEMPLE. 
1856. 


Entered  according  to  Act  of  Congress,  In  the  year  1856,  by 

GEORGE    PUNCIIARD, 
In  the  Clerk's  Office  of   the  District  Court  of  the  District  of  Massachusetts 


CAMBRIDGE : 

ALLB*    AND    FABNHAM,   BTEREOIYPEK3    ASD    FR1XTEBS. 


TO 


JOHN    PUNCHARD,    ESQ., 

SALEM,     MASS., 

MY    AGED    AND    REVERED    PARENT, 

WHOSE     INSTRUCTIONS    AND    EXAMPLE    FIRST    TAUGHT    ME  THE   VALUK 

OF  THE   SYSTEM   HERE   ADVOCATED  —  THESE  PAGES  ARE 

RESPECTFULLY  AND   AFFECTIONATELY 

DEDICATED. 


PREFACE 


TO    THE    FIRST    EDITION. 


THIS  work  is  designed  to  answer  the  inquiry,  WHAT 
is  CONGREGATIONALISM  —  IN  THEORY  AND  IN  PRAC- 
TICE ? 

It  accordingly  contains  an  exposition  and  discussion  of 
the  fundamental  PRINCIPLES  of  the  system ;  a  statement 
and  defence  of  its  more  important  DOCTRINES  respecting 
church  order  and  discipline ;  the  testimony  of  ECCLESIAS- 
TICAL HISTORY,  that  such  for  substance  was  the  polity  of 
the  Primitive  Churches ;  an  enumeration  and  explanation 
of  the  ecclesiastical  PRACTICES  of  Congregationalists ;  and 
a  development  of  some  of  the  prominent  ADVANTAGES  of 
this  system  over  all  others. 

No  one  can  be  more  sensible  of  the  difficulty  of  execut- 
ing such  a  plan,  than  the  writer  now  is ;  had  he  been 
equally  so  before  he  undertook  the  task,  it  probably  would 
have  saved  him  the  trouble  of  this  preface. 

An  apology  for  the  work  may  perhaps  be  found  in  its 
history.  About  three  years  since,  the  writer  was  appointed 
A*  (v) 


vi  PREFACE   TO   THE   FIRST   EDITION. 

by  the  Clerical  Association  of  which  he  is  a  member,  to 
prepare  a  dissertation  upon  Congregationalism.  This  he 
•was  requested  to  publish ;  but,  though  the  result  of  con- 
siderable reading  and  reflection,  it  was  regarded  by  him  as 
too  immature  to  be  offered  to  the  public.  A  renewal  of  the 
request  of  the  Association  at  their  next  meeting,  induced 
the  author  to  re-write  the  essay  and  to  preach  the  substance 
of  it  to  the  people  of  his  charge.  The  unsolicited  opinion 
of  intelligent  parishioners,  who  were  ignorant  of  the  doings 
of  the  Association,  led  to  the  belief  that  the  substance  of 
the  discourses  might  prove  acceptable  to  the  denomination 
generally.  A  revision  was  accordingly  begun.  This  re- 
vision led  to  a  further  examination  of  authorities,  a  multi- 
plication of  topics,  a  more  extended  range  of  discussion, 
and  ultimately,  to  the  decision  to  submit  this  volume  to  the 
judgment  of  the  public. 

The  work  has  been  written,  not  for  the  wise,  nor  for 
those  exactly  who  are  simple ;  but,  mainly,  for  that  large 
class  of  persons  who  occupy  the  intermediate  space  between 
the  learned  and  the  ignorant. 

The  English  reader  will  occasionally  find  a  word  or 
phrase  in  Latin  or  Greek;  but  rarely  unaccompanied  by 
a  translation,  and  never,  it  is  believed,  in  such  a  position  as 
to  break  the  sense  of  the  sentence. 

It  is  no  part  of  the  author's  plan  to  make  war  on  other 
denominations :  yet,  he  has  felt  constrained  to  speak  freely, 
though  it  is  hoped  kindly,  of  those  from  whom  he  differs. 

That  he  has  fallen  into  no  errors,  in  a  work  so  abounding 
in  distinct  and  controverted  topics,  is,  perhaps,  more  than 
can  be  reasonably  expected ;  but,  he  has  certainly  used  his 


PREFACE   TO   THE   FIRST   EDITION.  V1J 

utmost  care  to  avoid  mistakes.  The  opinions  expressed  in 
these  pages  may  possibly  be  somewhat  modified  by  further 
investigation  and  reflection ;  but  as  they  now  appear,  they 
are  not  the  offspring  of  haste,  nor,  it  is  confidently  be- 
lieved, of  mere  prejudice. 

The  Appendix  contains  numerous  articles  of  considerable 
importance  to  the  illustration  of  the  general  subject  of  Con- 
gregationalism. 

Adopting  the  language  of  the  learned  and  excellent 
Samuel  Mather,  in  his  "  Apology  for  the  Liberties  of  the 
Churches  in  New  England,"  the  author  commends  his 
labors  to  the  favor  of  the  churches  and  to  the  blessing  of 
God :  —  "  I  am  far  from  assuming  any  thing  of  authority  to 
myself  in  the  following  sheets.  If  I  have  collected  the 
sense  of  others  right,  and  well  epitomized  their  thoughts, 
which  are  variously  dispersed,  and  reduced  them  to  a  clear 
and  natural  order,  I  shall  think  it  sufficient." 

PLYMOUTH,  N.  H.,  July,  1840. 


PREFACE 


TO    THE     SECOND     EDITION. 


IN  publishing  a  second  edition  of  this  little  work,  the 
author  would  first  express  his  grateful  acknowledgments  for 
the  unexpected  kindness  and  favor  with  which  the  first 
edition  was  received.  And  as  the  best  return  that  he  can 
make  for  this,  he  has  endeavored  to  render  the  present 
edition  more  deserving  of  public  confidence  and  regard. 
To  this  end,  it  has  been  thoroughly  revised,  and  large  por- 
tions of  it  entirely  re-written ;  the  range  of  discussion  has 
been  considerably  extended,  and  the  number  of  distinct 
topics  multiplied ;  the  usages  of  our  churches  have  been 
more  particularly  detailed ;  a  number  of  new  forms  of  letters 
missive,  etc.,  have  been  inserted,  and  the  most  approved 
modes  of  transacting  ecclesiastical  business  more  distinctly 
described.  The  whole  amount  of  new  matter  which  has 
been  thus  added,  is  equal  to  about  one  third  of  the  entire 
volume. 

It  is  hoped  that  the  book  will  now  be  found  a  guide,  both 

safe  and  complete,  however  humble,  to  all  that  pertains  to 

(ix) 


X  PREFACE  TO  THE  SECOND  EDITION. 

the  principles,  doctrines,  and  practice  of  the  Congregational 
denomination. 

That  the  blessing  of  the  great  Head  of  the  Church  may 
attend  this,  and  every  effort  to  awaken  and  enlighten  the 
public  mind  respecting  the  nature  and  design  of  a  Christian 
church  —  is  the  heart's  desire  and  prayer  to  God  of  the 
author. 

November  3, 1843. 


PREFACE 


TO     THE     THIRD     EDITION. 


AT  the  request  of  the  Congregational  Board  of  Publi- 
cation, the  author  has  carefully  revised  this  work ;  re- 
written portions  of  it;  and  he  thinks,  somewhat  increased 
its  value  as  a  book  of  reference  on  the  subject  of  church 
polity. 

BOSTON,  July  22, 1856. 

(xi) 


CONTENTS. 


FA  OX 

INTRODUCTORY  NOTICE,  BY  REV.  R.  S.  STORRS,  D.  D.        .     xiii 

PRELIMINARY  REMARKS  ON  CHURCH  POLITY,  AND  THE  INFLU- 
ENCES ADVERSE  TO   THE  GROWTH   OF  CONGREGATIONALISM 

IN  NEW  ENGLAND  .  1 


PART  I. 
PRINCIPLES  OF  CONGREGATIONALISM 17 

PART  II. 
DOCTRINES  OF  CONGREGATIONALISM 69 

PART  III. 

TESTIMONY  OF  ECCLESIASTICAL  HISTORY  IN  FAVOR  OF  CON- 
GREGATIONALISM .........     133 

PART  IV. 

ECCLESIASTICAL  PRACTICE  OF  CONGREGATIONALISTS     .        .     183 

PART  V. 

ADVANTAGES  OF  CONGREGATIONALISM    .....     233 
B  (xiii) 


XIV  CONTENTS. 


APPENDIX. 

CONTAINING  FORMS  OF  LETTERS  MISSIVE,  LETTERS  OF  DIS- 
MISSION AND  EECOMMENDATION,  NOTES,  CHURCH  COV- 
ENANT, ETC 305 

INDEX. 
To  THE  PRINCIPAL  TOPICS  DISCUSSED  IN  THE  WORK  .        .    353 


INTRODUCTORY  NOTICE. 


IT  is  a  matter  of  devout  congratulation,  that,  among  the 
friends  of  Congregationalism,  the  scriptural  polity  of  the 
church  is  now  becoming  the  subject  of  more  serious  and 
thorough  investigation,  than  for  many  bygone  years.  Un- 
happily, it  has  been  too  long  regarded  as  a  matter  of  insuffi- 
cient importance  to  engage  the  earnest  attention  of  the 
churches,  if  not  also  as  positively  interfering  with  the  pros- 
perity of  religion ;  nor  is  it  too  much  to  affirm,  that  an 
overweening  confidence  has  been  reposed  in  the  common- 
sense,  the  sound  judgment,  and  sterling  piety  of  the  Con- 
gregational churches,  as  insuring  to  them,  in  perpetuity,  a 
system  of  government,  so  strongly  recommended  by  the 
purity  of  its  principles,  the  clearness  of  its  doctrines,  the 
simplicity  of  its  rules,  and  the  consonance  of  its  spirit  with 
the  meek  breathings  of  the  gospel.  But  the  day  of  slum- 
ber is  passing  away.  Our  invaluable  religious  immunities 
are  coming  again  to  be  rightly  appreciated.  The  spirit  of 
Puritanic  times  is  reviving.  The  labors  accomplished,  and 
the  sufferings  endured  by  our  fathers  in  defence  of  a  scrip- 

(XV) 


Xvi  INTRODUCTORY  NOTICE. 

tural  organization  and  discipline  of  the  churches,  are  re- 
membered with  increasing  veneration  and  gratitude ;  and 
the  solemn  question,  '  What  will  the  Lord  have  us  to  do,' 
for  the  maintenance  of  the  primitive  "  order  of  the  gospel,' 
is  agitated  with  an  earnestness,  and  to  an  extent,  that  has 
called  forth  prompt  and  able  responses  from  several  of  the 
watchmen  on  the  walls  of  Zion.  UPHAM  and  POND, 
BACON  and  MITCHELL — not  to  mention  others  —  have 
successfully  devoted  a  portion  of  their  strength  to  the  en- 
lightenment of  the  public  mind,  and  the  revival  of  the  bet- 
ter days  of  New  England  Congregationalism,  when  the 
Mathers,  and  Cottons,  and  Wises,  stood  forth  as  its  ex- 
pounders and  defenders.  But  there  remaineth  much  land 
yet  to  be  possessed.  Ignorance,  fanaticism,  and  superstition, 
are  not  yet  driven  from  the  field.  Other  leaders  of  the 
"  sacramental  host "  are  called  for  by  the  exigencies  of  the 
times.  They  can  hardly  be  multiplied  too  much.  The 
energies  of  the  churches  need  to  be  aroused  and  judiciously 
directed,  if  the  hopes  of  the  fathers  and  the  aims  of  their 
most  enlightened  sons  are  ever  to  be  accomplished.  The 
appearance  of  every  new  and  skilful  champion  in  this 
cause,  will  therefore  be  hailed  with  pleasure.  The  field 
before  him  is  wide.  To  retain  what  has  been  already 
gained,  demands  great  firmness  and  prudence.  To  make 
further  conquests,  aad  secure  them  against  future  intrusion, 
requires  high  resolve  and  heroic  courage.  Antagonistical 
principles  are  everywhere  to  be  met  and  combated ;  and 
their  defenders,  relying  on  that  love  of  variety  and  change 
which  is  wrought  so  deeply  into  the  constitution  of  man, 
press  onward  with  bold  hearts,  and  confident  expectation  of 


INTRODUCTORY  NOTICE.  XV11 

establishing  themselves  in  possession  of  the  same  ground 
once  covered  exclusively  with  the  trophies  of  Congrega- 
tional and  evangelical  achievement.  Their  efforts  are  com- 
mensurate with  their  hopes.  Their  pulpits  abound  with 
earnest  discussions  —  their  presses  teem  with  elaborate  argu- 
ments—  their  measures  are  all  conceived  and  carried  out 
with  an  address  that  indicates  a  determination  to  put  to 
flight  the  imperfectly  organized,  and  unmarshalled  hosts  of 
Congregationalism.  Nor  are  they  to  be  blamed  for  their 
conscientious  adherence  to  principles  they  believe  to  be 
scriptural,  nor  for  any  honorable  efforts  they  make  to  extend 
those  principles.  Their  consistency  is  worthy  of  honor  — 
and  more  than  that  —  of  imitation.  Would  that  the  friends 
of  Congregationalism  might  emulate  their  zeal,  and  furnish 
to  the  world  equally  bright  examples  of  devotedness,  in 
defence  of  their  distinguishing  views  of  church  polity. 
But  how  rarely,  in  point  of  fact,  is  "  the  order,  the  disci- 
pline, and  the  worship  of  the  church,"  discussed  in  a  Con- 
gregational pulpit !  How  long  the  term  of  years,  in  which 
no  volume  came  from  the  press,  explaining  and  vindicating 
the  principles,  doctrines,  and  usages  of  our  churches  ! 
How  few,  jejune,  and  powerless  are  the  measures  that  have 
been  adopted  to  secure  the  influence  of  those  principles 
over  any  portion  of  the  public  mind !  There  is  a  reason 
assigned  for  this  ;  but  is  it  defensible  ?  If  the  weightier 
matters  of  the  law  may  not  be  omitted,  are  we  justified  in 
neglecting  to  pay  our  tithes  of  the  mint,  anise,  and  cum- 
in ?  If  the  great  doctrines  and  duties  of  vital  godliness 
are  of  paramount  importance,  are  the  doctrines  and  duties 
involved  in  the  scriptural  regulation  of  the  churches  of  no 


xviil  INTRODUCTORY   NOTICE. 

importance  at  all?  Let  every  thing  have  its  appropriate 
place  in  the  church  of  the  living  God  !  True  —  it  will  not 
be  inquired  in  the  day  of  judgment  — '  belonged  you  to  this 
denomination  or  that  —  were  you  an  Episcopalian,  a  Pres- 
byterian, or  a  Congregationalist  ? '  but  will  not  the  amount 
of  individual  spirituality,  and  usefulness,  be  inquired  after  ? 
and  is  there  no  intimate  connection  between  the  improve- 
ment of  the  heart,  and  the  observance  of  the  most  scrip- 
tural form  of  church  government  and  discipline  ?  It  is  the 
firm  conviction  of  many,  that  the  symmetry  and  perfection 
of  the  Christian's  character  depend  in  no  slight  degree,  on 
his  acquaintance  with  the  teachings  of  the  Holy  Spirit  on 
"  the  order  of  God's  house,"  and  his  obedience  thereto. 
And  it  is  under  this  conviction,  that  I  cheerfully  venture  a 
compliance  with  the  suggestion  of  the  beloved  and  respected 
author  of  the  following  pages,  to  associate  my  own  name 
with  his,  by  this  brief  introductory  notice,  in  an  earnest  en- 
forcement of  the  claims  of  this  subject,  on  the  renewed  and 
prayerful  attention  of  the  whole  body  of  Congregational 
ministers  and  churches.  The  volume  has  evidently  been 
prepared  with  great  care  and  labor.  It  embodies  in  a  suc- 
cinct form,  and  in  regular  order,  the  distinguishing  features 
of  Congregationalism,  as  hitherto  received  by  the  great 
body  of  our  denomination,  whether  in  our  own  or  other 
lands ;  and  discriminates  fairly  between  this  and  other  sys- 
tems of  ecclesiastical  government,  that  claim,  like  it,  the 
Holy  Scriptures  as  their  basis.  It  is  a  work  well  adapted 
to  the  existing  wants  of  the  Congregational  community,  and 
conducted  throughout  in  a  spirit  of  candor  and  faithfulness 
that  all  must  admire,  whether  or  not  they  approve  of  the 


INTRODUCTORY  NOTICE.  XIX 

conclusions  at  which  it  arrives.  Its  highly  popular  form  of 
discussion,  its  simple  yet  elegant  style,  together  with  its 
studied  brevity  and  fulness,  recommend  it  strongly  to  the 
widest  circulation. 

Finally,  if  Congregationalism  finds  much  to  commend  it, 
in  its  consonance  with  the  genius  of  Christianity,  and  with 
the  design  of  Revelation  to  place  all  men  on  an  equality  of 
rights  and  privileges  before  God,  and  lead  them  to  look 
beyond  all  forms,  and  penetrate  the  mysteries  of  godli- 
ness —  it  finds  not  a  little  additional  commendation  to  us,  in 
the  fact  that  it  stood  approved  to  the  judgment  of  the 
Fathers  of  New  England,  men  of  whom  the  old  world  was 
not  worthy,  and  of  whom  the  new  world  thinks  not  highly 
enough  —  men  of  learning,  zeal,  and  self-sacrificing  devo- 
tion —  men  who  boldly  threw  off  from  them  the  manacles 
of  religious  despotism,  and  every  shred  of  the  false  faith 
protected  by  it,  pushing  to  the  utmost  their  researches  into 
the  oracles  of  God,  and  receiving  his  testimony  without 
equivocation  or  demur,  even  at  the  cost  of  expatriation  and 
the  loss  of  all  the  pleasures  of  kindred  and  home.  We 
honor  their  memory,  we  hold  fast  to  the  inheritance  they 
bequeathed  us,  and  sell  not  our  birthright  for  the  "  mess  of 
pottage." 

RICHARD  S.  STORRS. 
BKAINTEEE,  July  20,  1840. 


CONGREGATIONALISM. 


PRELIMINARY    REMARKS. 

GOD  has  always  had  in  this  apostate  world  "a 
seed "  to  serve  him.  This  seed  has  been  variously 
called  —  "  the  Sons  of  God  "  —  "  the  People  of  God  " 
—  "the  Church  of  God"  —  "the  Church,  or  the  body 
of  Christ."  In  order  to  serve  God  more  efficiently, 
his  people  have  always  had  some  visible  organiza- 
tion, and  have  been  subjected  to  some  rules  of  order, 
discipline,  and  worship,  varying  with  the  different 
circumstances  and  necessities  of  the  Church  and  the 
world.  To  these  rules  we  give  the  general  name  of 
CHURCH  POLITY. 

The  polity  of  the  Patriarchal  Churches  partook  of 
the  simplicity  of  that  age,  and  was  adapted  to  the 
migratory  habits  of  those  pious  nomades.  The  fam- 
ily of  each  believing  patriarch  was  a  sort  of  congre- 
gational church.  The  head  of  the  family  was  its 
prophet  and  priest :  he  announced  the  revealed  pur- 
poses of  heaven,  he  gave  religious  instruction,  exer- 
cised godly  discipline  —  commanding  his  children 
and  his  household  to  keep  the  way  of  the  Lord,  and 

1  (i) 


2  CONGREGATIONALISM. 

to  do  justice  and  judgment  —  and  officiated  at  the 
family  altar,  presenting  sacrifices,  and  offering  prayers 
to  the  Most  High  God.*  Such  appears  to  have 
been  the  Patriarchal  Polity :  and  but  for  the  grow- 
ing wickedness  of  man,  it  might,  for  aught  that  we 
can  see,  have  continued  for  substance  to  the  present 
day.f 

In  the  days  of  Enos  there  may  have  been  some 
modification  of  this  family-church  order.  We  are 
told  that  "  then  began  men  to  call  upon  the  name  of 
the  Lord,"  —  Gen.  4 :  26 ;  or,  as  the  margin  reads, 
"  then  began  men  to  be  called  by  the  name  of  the 
Lord."  At  this  period  of  the  world,  family  religion 
may  have  so  far  degenerated,  as  to  have  made  it 
necessary  for  the  pious  members  of  different  house- 
holds to  separate  themselves  from  their  irreligious 
kindred  and  to  meet  together  in  order  to  worship 
God.  But,  notwithstanding  this  attempt  to  revive 
religion,  iniquity  continued  to  abound,  until  the 
"  holy  seed  "  was  found  only  in  the  family  of  Noah 
—  perhaps  in  Noah  alone.  After  the  Flood,  the 
Church  of  God  was  reduced  to  the  family  order 
again ;  and  the  world  began  anew.  But  human 
nature  remained  unaltered :  and,  for  the  greater  se- 
curity of  the  "godly  seed,"  God  chose  the  family 
of  Abram ;  called  them  from  their  native  land  and 
their  idolatrous  kindred;  made  a  covenant  with 
them ;  and  instituted  the  rite  of  circumcision.  This 


*  Compare  Gen.  4:  3-5.  8:  20-22.  12:  7,  8.  13:  3-5.  14:  14, 
18-20.  15:  17:  18:  19.  20:  7.  26:  24,  25.  27:  26-40.  35:  1-15. 
49:  1-28.  Job  1:  1-5. 

f  Sec  Eom.  16:  5.  Col.  4:  15.  Philemon  2. 


PRELIMINARY  REMARKS.  3 

family-church  was  thus  strongly  guarded  against  the 
corrupting  influences  of  the  age,  and  its  continuance 
as  a  pure  church  of  God  rendered  more  secure. 
The  households  of  Abraham,  of  Isaac,  and  of  Jacob 
all  appear  in  sacred  history  as  religious  communities 
—  churches  —  assembling  together  and  worshipping 
God  under  the  direction  of  their  respective  heads, 
and"  in  conformity  with  the  established  rites  and 
order  of  the  Abrahamic  Church. 

It  had  long  been  the  revealed  purpose  of  God,  to 
set  apart  from  all  the  nations  of  the  earth  the  de- 
scendants of  Abraham,  Isaac,  and  Jacob,  as  the  de- 
positaries of  his  truth  —  as  his  visible  Church  in  the 
world.  When  the  time  for  the  accomplishment  of 
this  purpose  had  arrived,  and  Jehovah  was  about  to 
remove  his  chosen  people  to  the  promised  land,  there 
to  be  settled  compactly  as  an  agricultural  people,  he 
saw  fit  to  re-organize  his  Church,  and  to  adapt  it  to 
its  new  position.  To  prevent  his  people  from  amal- 
gamating with  the  surrounding  nations,  and  to  ac- 
complish his  purposes  of  truth  and  mercy  in  and 
through  them,  he  gave  the  Israelites  "  ordinances  of 
divine  service,"  as  remarkable  for  their  number  and 
minuteness  as  the  previous  ordinances  had  been  for 
their  extreme  simplicity.* 

These  ordinances  had  their  designed  effect,  in 
making  the  Israelites  a  separate  and  peculiar  people. 
But,  as  the  nation  degenerated  in  its  religious  char- 
acter, these  outward  rites  and  ceremonies  were  per- 
verted from  their  intended  use,  and  came  at  length 


*  See  Exodus,  Chaps,  xxv-xxx.  Lev.  Chaps,  i-vii.   xxi-xxvii. 
1  Chron.  xxii-2  Chron.  vii. 


4  CONGREGATIONALISM. 

to  be  regarded  as  constituting  the  very  substance  of 
true  religion,  instead  of  being  but "  a  shadow  of  good 
things  to  come,  and  not  the  very  image  of  the  things." 
Thus  it  was  when  Christ  appeared  in  the  world: 
the  professed  people  of  God  had  wellnigh  lost  all 
the  power  of  religion  in  their  devotion  to  its  forms. 

There  seems  to  have  been,  however,  a  prevail- 
ing belief,  that  the  Messiah  might  introduce  some 
changes  into  the  existing  institutions  and  ordinances 
of  religion.  Accordingly,  upon  the  introduction  of 
Christianity,  men  were  taught  that  the  old  dispen- 
sation was  but  a  type  and  shadow  of  the  new ;  that 
its  significant  rites  and  ceremonies  were  intended  to 
point  the  mind  towards  a  dispensation  in  which 
the  shadow  should  be  exchanged  for  the  substance, 
the  type  for  the  anti-type.  It  was  announced  by 
the  Divine  Author  of  Christianity,  that  the  hour 
was  coming,  yea  and  then  was,  when,  neither  in 
the  mountain  of  Samaria,  nor  in  Jerusalem  alone, 
should  men  worship  the  Father  acceptably :  or,  in 
other  words,  that  the  true  worshippers  of  God  were 
no  longer  to  be  confined  to  any  of  the  existing 
forms  and  rites  of  religious  service ;  the  grand  de- 
sideratum of  acceptable  worship  being  spirituality 
and  truth.  —  See  John  4 :  23-26.  In  accordance 
with  this  doctrine,  the  private  house,  the  open 
field,  the  lake  shore,  were  all  made  places  of  public 
worship  by  Christ  and  his  apostles,  with  relig- 
ious forms  remarkable  chiefly  for  their  entire  sim- 
plicity. 

The  order  and  discipline  of  the  first  Christian 
Church  were  extremely  simple.  The  same  is  true 
of  all  those  churches  which  were  erected  by  the 


PRELIMINARY  REMARKS.  5 

apostles  and  their  fellow  laborers.  They  were  all 
copies  of  the  Divine  original  at  Jerusalem.  But, 
when  the  fervency  of  their  first  love  had  subsided, 
and  outward  peace  and  prosperity  had  softened  and 
ungirt  the  spirits  of  Christians,  then  worldliness  and 
ambition  rapidly  undermined  the  apostolic  polity 
of  the  churches,  and  erelong  built  upon  the  ruins 
there'of  a  splendid  hierarchy,  of  materials  partly 
Jewish  and  partly  Pagan.  Doctrinal  errors  and 
unchristian  practices  followed  in  the  train  and  paved 
the  way  for  «  the  Man  of  Sin." 

The  establishment  of  the  tyrannous  polity  of 
Rome  was  succeeded  by  a  dreary  night  of  a  thou- 
sand years. 

At  the  dawn  of  the  Lutheran  Reformation,  the 
constitution  of  the  church  attracted  much  less  atten- 
tion than  the  gross  religious  errors,  and  the  infamous 
superstitions  of  Romanism.  And  so  engrossed  were 
the  Reformers  in  purifying  the  church  of  these  evils, 
that  they  overlooked  for  a  time,  the  sources  through 
which  many  of  these  evils  had  entered  the  church. 
If  the  connection  between  a  pure  and  simple  church 
order  and  a  sound  religious  faith  and  practice  oc- 
curred to  them,  they  acted  upon  the  common  prin- 
ciple, of  reforming  the  greatest  abuses  first;  leaving 
the  lesser  ones  for  after  consideration.  An  apology 
for  their  course  was  found  in  the  ignorance  and  pre- 
judices of  the  common  people,  and  the  fear  of  fanat- 
ical excesses.* 


*  See  Luther's  Tract  on  the  regulation  of  the  external  matters 
of  the  churches.  —  Milner,  Century  16th,  ch.  8. 

The  regulations  respecting  the  constitution,  government,  form 
1* 


6  CONGREGATIONALISM. 

There  was,  perhaps,  another  more  serious  imped- 
iment to  a  thorough  reform :  I  refer  to  the  connec- 
tion of  the  Church  with  the  State.  The  Reformers 
were  more  or  less  dependent  on  the  princes  and 
nobles  of  this  world ;  and  these  are  generally  the  last 
men  to  desire  simplicity  in  the  order  and  worship  of 
the  church.  Whether,  indeed,  those  princes  who 
favored  the  Reformation  would  have  countenanced 
a  reform  in  doctrine  and  morals  even,  had  this  been 
connected  with  a  thorough  reformation  in  church 
polity,  is  -very  doubtful.  WicklifYe,  the  pioneer  of  the 
Reformation,  seems  to  have  lost  the  support  of  his 
prince  and  of  the  nobility  when  he  started  senti- 
ments which  countenanced  such  a  reformation. 
And  whether  Luther  would  have  succeeded  in  his 
labors  without  the  protection  of  Frederic,  the  Elec- 
tor of  Saxony ;  whether  the  Reformation  in  Eng- 
land could  have  been  carried  so  far,  without  the  con- 
currence of  Henry  VIII.  and  Edward  VI. ;  whether 
what  was  done  could  have  been  accomplished  except 
by  the  cooperation  of  these  princes,  without  an 
entire  overturn  of  then-  respective  governments,  is 
very  improbable.  However  this  may  be,  one  thing 
seems  evident,  that  while  these  princes  supported 
the  Reformers  in  their  partial  labors,  they  held  them 
back  from  a  thorough  and  radical  reform  of  the 
Church  —  from  reinstating  it  in  its  primitive  sim- 
plicity, and  independency  of  the  State. 

and  mode  of  public  worship  in  the  Lutheran  Church  were  not 
drawn  up  until  1527.  —  Mosheim,  Vol.  III.  p.  39,  40,  Harper's 
Edition. 

The  Reformation  may  be  said  to  have  commenced  as  early  as 
1517.  The  German  Liturgy  was  not,  however,  completed  until 
1 543.  —  Mackenzie's  Life  of  Calvin,  p.  77. 


PRELIMINARY   REMARKS.  7 

In  republican  Switzerland,  however,  the  Reforma- 
tion was  more  of  a  popular  movement :  the  people 
were  consulted,  and  they  acted ;  and  their  ecclesias- 
tical rights  were  more  fully  restored,  and  the  refor- 
mation of  the  church  was  more  thorough  than  in 
Germany  or  in  England.* 

It  was  not  generally  until  men  began  to  experi- 
ence" the  extreme  difficulty  of  preserving  purity  of 
doctrine  and  practice  under  worldly  and  unscrip- 
tural  establishments,  that  their  thoughts  were  turned 
earnestly  towards  a  reformation  in  the  general  polity 
of  the  church.  The  philosophy  of  the  connection 
between  church  order  and  church  purity  seems  not 
to  have  attracted  much  attention  prior  to  the  latter 
part  of  the  sixteenth  century.  Yet  this  is  remarkable, 
since  all  previous  history  had  shown,  that  a  simple 
form  of  ecclesiastical  government  and  purity  of 
religious  faith  and  practice  had  ever  been  intimately 
associated. 

The  English  Puritans,  if  not  the  discoverers  of 
this  connection,  were  the  men  who  acted  most  fully 
upon  the  discovery.  The  religious  ancestors  of  the 
Congregationalists  of  New  England,  of  all  men  who 
ever  lived,  had,  perhaps,  most  occasion  to  study 
church  polity  in  all  its  connections  and  bearings. 
Thrown  out  of  the  church  which  they  regarded  as 

*  D'Aubigne,  in  his  elegant  History  of  the  Reformation,  says : 
"Luther  had  restored  the  Bible  to  the  Christian  community  — 
Zwingle  went  further  —  he  restored  their  rights.  This  is  a  char- 
acteristic feature  of  the  Reformation  in  Switzerland.  The  main- 
tenance of  sound  doctrine  was  intrusted,  under  God,  to  the  people  ; 
and  recent  events  have  shown  that  the  people  can  discharge  that 
trust  better  than  the  priests  or  the  pontiffs." —  Vol.  III.  p.  251. 


8  CONGREGATIONALISM. 

the  mother  of  them  all;  driven  to  a  land  of  stran- 
gers ;  left  to  begin  the  world  anew,  and  to  decide 
what  form  of  ecclesiastical  government  they  would 
adopt ;  being  men  of  piety,  and  learning,  and  expe- 
rience; familiar  with  the  Scriptures,  and  well  read 
in  the  history  of  the  world;  conversant  with  the 
treasures  of  antiquity  —  with  the  writings  of  the 
Fathers  and  with  classic  authors ;  having  had  great 
experience  of  the  workings  of  an  ecclesiastical  estab- 
lishment in  their  native  land,  and  having,  while  in 
Holland,  opportunities  to  examine  ihe  polity  of  the 
Reformed  Churches  on  the  Continent;  and  feeling 
the  deep  responsibility  of  laying  aright  the  religious 
foundations  of  a  new  world :  —  under  such  circum- 
stances it  was  natural,  it  was  unavoidable,  that  the 
constitution,  discipline,  and  worship  of  the  church 
should  arrest,  and  fix,  and  for  a  time  all  but  absorb 
their  attention.  If  men  in  their  circumstances  could 
not  and  did  not  study  to  advantage  this  great  sub- 
ject, then  may  we  well  despair  of  ever  having  it 
thoroughly  and  impartially  investigated.  Our  fa- 
thers did  study  the  science  of  church  polity  as  no 
other  men  ever  did;  and  the  fruits  of  then-  study 
New  England  and  the  world  at  large  have  long 
been  gathering.  For  many  years  after  the  settle- 
ment of  New  England,  the  subject  of  church  order 
and  government  received  much  attention ;  some 
have  thought  too  much.  But  he  who  has  well 
weighed  the  bearings  of  this  question  upon  the  inter- 
ests of  pure  religion,  will  be  of  a  different  opinion. 


PRELIMINARY  REMARKS. 


DECLINE    OF    CONGREGATIONALISM CAUSES. 

However  it  may  have  been  in  the  days  of  our 
fathers,  certain  it  is  that  for  many  years  past  this 
subject  has  excited  comparatively  little  interest 
among  the  Congregational  descendants  of  the  Puri- 
tans.^ Various  causes  have  contributed  to  this  state 
of  things.  Among  the  more  prominent,  perhaps, 
may  be  named : 

1.  The  anxiety  of  Congregationalists  to  unite 
different  denominations  in  benevolent,  religious  asso- 
ciations. 

To  accomplish  this,  there  has  been  a  readiness  on 
their  part  to  keep  out  of  sight,  and  even  to  sacrifice, 
their  denominational  peculiarities.  However  benev- 
olent the  design  of  these  Unions,  the  influence  of 
them  has  been  injurious  to  Congregationalism. 
Other  denominations,  while  acting  to  a  limited 
extent  with  us  in  these  Associations,  have  kept  up 
their  separate  and  denominational  organizations. 
But  we  have  had  nothing  of  this  sort  by  which  to 
propagate  our  peculiar  views.  And  though  Con- 
gregationalists have  furnished  a  large  proportion  of 
the  funds  of  these  Unions,  yet,  as  a  denomination, 
they  have  derived  probably  the  least  benefit  from 
them.  They  have  even  in  some  instances,  with  an 
unauthorized  generosity,  yielded  the  entire  advan- 
tage to  other  denominations. 

"  What  then,"  it  may  be  asked,  "  shall  we  give  up 
all  united  attempts  to  save  men,  through  fear  of  in- 
juring Congregationalism  ?  "  If  the  question  were  — 
Shall  we  save  men  or  promote  the  interests  of  Con- 


10  CONGREGATIONALISM. 

gregationalism  ?  it  would  be  easy  to  answer.  This, 
however,  is  not  the  question.  It  is  —  Shall  we,  in 
connection  with  our  efforts  to  save  and  benefit  men, 
endeavor  to  promote  the  interests  of  our  most  scrip- 
tural and  excellent  system  of  church  government; 
or  shall  we  utterly  disregard  this  ? 

Our  denomination  have  contributed  largely  of 
money  and  of  mind  to  erect  and  sustain  churches  at 
the  West;  yet  scarce  one  in  fifty  of  these  is  upon 
the  Congregational  Platform.*  Scores  of  young 
men,  professedly  Congregationalists,  have  gone  out 
from  our  Theological  Seminaries,  educated  by  the 
aid  of  Congregational  funds,  and  thrown  themselves 
into  the  bosom  of  the  Presbyterian  Church.  And 
why  have  they  done  this  ?  —  "To  do  good !  "  But 
could  they  not  have  done  good  and  yet  have  retained 
their  Puritan  principles?  Have  these  principles 
made  New  England  an  intellectual  and  moral  gar- 


*  "  It  is  computed  that  400  churches,  or  more,  have  been  gath- 
ered in  the  West,  for  the  Presbyterian  Church,  by  the  benev- 
olence of  Connecticut  alone.  And  I  have  seen  it  stated  by  high 
Presbyterian  authority,  that  not  less  than  1500  of  their  churches 
are  essentially  Congregational  in  their  origin  and  habits."  — Mitch- 
elUs  Guide  to  the  Principles  and  Practice  of  the  New  England 
Churches,  p.  71,  note. 

It  must  be  borne  in  mind  that  these  Preliminary  Kemarks  were 
•written  in  1840  and  revised  in  1843,  since  which  time  there  has 
been  more  attention  given  to  Congregationalism  as  a  simple,  scrip- 
tural, and  beautiful  system  of  church  polity  than  for  a  long  period 
prior  to  those  dates.  But,  as  most  of  the  causes  here  assigned 
for  the  decline  of  Congregationalism,  still  continue  to  operate, 
though  some  of  them  with  much  less  force  than  formerly,  and  as  a 
matter  of  historical  record,  I  have  retained  the  chapter  nearly  as 
originally  written. 


PRELIMINARY   REMARKS.  11 

den !  and  yet  shall  we  be  told,  that  "  they  will  not 
answer  for  the  South  and  West  ?  "  Had  New  Eng- 
land men  and  money  carried  New  England  princi- 
ples of  church  government  wherever  they  went,  and 
boldly  and  faithfully  sustained  them,  other  sections 
of  our  country  would  now,  it  is  verily  believed,  more 
nearly  resemble  the  land  of  the  Pilgrims. 

2.  Another  cause  of  this  state  of  things  may  be, 
the  operation  of  the  principle  on  which  some  or  all  of 
our  Theological  Seminaries  in  New  England  have 
been   conducted.     Though  endowed  and  sustained 
by  Congregationalists,  these   seminaries   have  been 
equally  accessible  to    Protestants  of  all   denomina- 
tions.    To  this,  as  a  general  principle,  there  certainly 
can  be  no  objection,  if  evidence  of  piety  be  made  an 
essential  requisite  for  admission.     But  if,  in  connec- 
tion with  this  admission  of  different  denominations, 
there  must   be   any  hesitation   on   the   part  of  the 
teachers   to    advocate  openly,  thoroughly,  and   ear- 
nestly, Congregational  Principles  of  Church  Govern- 
ment, the  influence  of  this  policy  cannot  be  other- 
wise than  injurious  to  our  own  denomination.     If 
young  men  of  other  denominations  please  to  avail 
themselves  of  the  advantages  of  our  institutions,  they 
should  be  welcomed,  and  kindly  treated ;  but  should 
hear  all  the  doctrines  of  the  Puritan  Congregation- 
alists of  New  England  faithfully  and  earnestly  advo- 
cated.    But  if  the  Professors  of  any  of  our  Theo- 
logical  Seminaries  are  even  apparently  indifferent  to 
our  church  polity,  we  need  not  be  surprised  to  find 
their  pupils  really  so. 

3.  Another  cause  of  the  apathy  of  our  churches 
on  this  subject,  may  be  found  in  the  impression  that 


12  CONGREGATIONALISM. 

no  efforts  are  required  to  protect  and  promote  our 
excellent  system  of  church  government.  It  has  per- 
haps been  thought,  that  intelligent  New  England 
men  must,  of  course,  prefer,  to  every  other  system, 
that  to  which  they  have  been  accustomed  from  then- 
childhood  ;  especially,  as  it  has  so  many  incontro- 
vertible arguments  to  support  it,  and  is  so  perfectly 
in  accordance  with  the  spirit  of  our  free  institutions. 
That,  however,  must  be  a  good  cause  indeed  which 
will  take  care  of  itself;  a  better  cause  than  this 
world  has  yet  known.  The  truth  is,  while  Congre- 
gationalists  have  been  sleeping  in  their  fancied  secu- 
rity, other  denominations  have  not  been  idle.  Other 
systems  of  church  order  have  been  advocated  and 
urged  with  a  zeal  and  confidence  which,  contrasted 
with  our  own  apathy,  have  been  as  arguments  for 
them  and  against  us. 

4.  Another  cause  of  the  state  of  things  of  which 
we  complain,  is  found  in  the  neglect  of  our  pastors 
to  preach  upon  this  subject,  and  in  the  dearth  of 
modern  books  upon  Congregationalism. 

The  fathers  of  New  England  felt  the  importance 
of  keeping  the  community  awake  to  this  subject. 
They  therefore  frequently  proclaimed  from  the  pulpit 
and  published  from  the  press  the  principles  of  Con- 
gregationalism. They  demonstrated  the  consistency 
of  these  with  the  light  of  Nature,  the  teachings  of 
God's  Word,  and  the  testimony  of  Ecclesiastical 
History.  But,  how  rarely  have  such  discussions 
been  heard  of  late  —  unless  it  be  very  lately  —  from 
the  sacred  desk,  or  read  from  the  press  ! 

Within  a  few  years,  it  is  true,  several  valuable 
works  relating  to  this  subject,  have  been  published ; 


PRELIMINARY   REMARKS.  13 

among  which  may  be  named :  Dr.  Hawes'  "  Tribute 
to  the  Pilgrims,"  —  Dr.  Bacon's  «  Church  Manual," 
—  Prof.  Pond's  work,  "  The  Church,"  —  Mr.  Mitch- 
ell's "  Guide,"  —  Prof.  Upham's  "  Ratio  Disciplinse," 
• —  and  Cummings'  "  Dictionary  of  Congregational 
Usages  and  Principles."  These  have  found  many 
readers,  and  have  done  much  to  awaken  an  interest 
in  our  excellent  system  of  church  government.  Yet 
only  one  of  these,  Prof.  Upham's,  professes  to  give 
more  than  a  summary  account  of  our  church  polity : 
and  even  this,  though  a  work  of  great  value,  is 
chiefly  devoted  to  our  church  usages,  rather  than  our 
principles.  The  things  of  which  I  speak,  while  they 
illustrate  the  apathy  of  Congregationalists,  suggest 
also  one  of  the  causes  of  the  declension  of  Congre- 
gationalism. 

5.  Once  more.  A  prevalent  impression,  that  Con- 
gregationalists have  no  well-defined  and  settled  prin- 
ciples of  church  polity,  has  operated  injuriously 
upon  our  denominational  interests.  From  whatever 
source  this  impression  may  have  come,  I  must  regard 
it  as  alike  erroneous  and  injurious.  We  have  not, 
it  is  true, — and  I  rejoice  in  the  truth  —  any  authori- 
tative church  canons,  of  human  origin,  to  which 
pastors  and  churches  must  bow,  under  pains  and 
penalties ;  but  we  have  general  principles  of  church 
order  and  discipline,  as  well  defined,  and  as  effective 
in  the  government  of  our  churches  as  their  highest 
interests  require. 

If,  through  ignorance  or  disregard  of  these  princi- 
ples, any  of  our  churches  have  failed  to  be  well  gov- 
erned, the  fault  is  in  the  churches,  and  not  in  the 
system  which  they  have  professedly  embraced. 

2 


14  CONGREGATIONALISM. 

If  it  be  asked,  "Where  are  these  principles  to  be 
found?  and  who  has  defined  and  explained  them? 
The  answer  is  —  They  are  found  in  the  New  Testa- 
ment: and  their  expounders  are  all  the  standard 
writers  of  the  denomination  ;  such  as  Johnson,  Ains- 
worth,  Robinson,  Jacob,  Thomas  Hooker,  John  Cot- 
ton, John  Owen,  the  Mathers,  the  authors  of  the 
Cambridge  Platform,  etc.  I  might  go  even  further 
back  —  to  Penry,  and  Greenwood,  and  Barrowe, 
who  suffered  martyrdom  for  these  very  principles  of 
church  order  now  called  Congregational.*  After  a 
somewhat  careful  examination  of  the  writings  of  all 
these  worthy  men  —  our  ecclesiastical  ancestors  —  I 
feel  justified  in  saying,  that  although  they  differ 
among  themselves,  and  from  modern  Congregation- 
alists  on  some  minor  points,  yet,  in  regard  to  all  the 
essentials  of  our  church  polity,  there  is  a  most  re- 
markable agreement  among  them,  and  with  modern 
authorities,  as  to  what  is  Congregationalism. 


*  See  some  account  of  these  good  men,  in  the  "  History  of 
Congregationalism ; "  and  of  Penry,  particularly,  in  Waddington's 
Life  of  "John  Penry,  the  Pilgrim  Martyr,"  London:  1854,  and 
republished  by  the  Congregational  Board  of  Publication,  Boston. 
In  Hanbury's  "  Historical  Memorials  relating  to  the  Independents, 
or  Congregationalists,  from  their  Rise  to  the  Restoration  of  the 
Monarchy,  A.  r>.  1660,"  the  student  will  find  notices  of  all  the  dis- 
tinguished writers  of  our  denomination,  together  with  very  full 
analyses  of  their  writings  on  church  order  and  government.  It  is 
a  work  of  great  value  to  the  Congregationalist  student,  and  indeed, 
to  every  one  who  would  fully  understand  the  religious  history  of 
England  during  the  16th  and  1 7th  centuries.  For  a  vindication  of 
Barrowe,  Greenwood,  and  Penry,  see  Bradford's  Dialogue,  in 
New  England's  Memorial,  new  edition  published  by  the  Cong. 
Board,  p.  327-356. 


PRELIMINARY  REMARKS.  15 

If  the  above  suggestions  respecting  the  causes  of 
the  decline  of  Congregationalism  be  in  accordance 
with  truth,  they  furnish  an  obvious  answer  to  the 
question :  How  shall  the  evil  be  remedied  ? 

This  little  volume  has  been  prepared  with  the  hope 
of  contributing  something  towards  awakening  an 
interest  in  Congregationalism,  and  affording  instruc- 
tion relative  to  the  principles  and  usages  of  this  most 
APOSTOLIC  SYSTEM  OF  CHURCH  ORDER  AND  GOV- 
ERNMENT. 


PART    I. 

PRINCIPLES   OF  CONGREGATIONALISM. 


IN  pursuance  of  the  plan  which  has  been  adopted, 
our  attention  is  to  be  directed,  first,  to  the  PRINCI- 
PLES OF  CONGREGATIONALISM. 

By  the  principles  of  Congregationalism,  I  mean 
the  most  essential,  fundamental  truths  of  the  system. 
What,  then,  are  the  principles  of  this  system  ?  Or, 
in  other  words :  — 


WHAT   IS   CONGREGATIONALISM? 

Congregationalism  is  that  system  of  church  govern- 
ment in  which  the  Scriptures  are  recognized  as  the 
only  infallible  guide  respecting  church  order  and  dis- 
cipline ;  —  and  which  maintains,  that  according  to  the 
Scriptures,  a  Church  is  a  company  or  congregation 
of  professed  Christians,  who,  having  voluntarily  cov- 
enanted and  associated  together  to  worship  God  and 
to  celebrate  religious  ordinances,  are  authorized  to 
elect  necessary  officers,  to  discipline  offending  mem- 
bers, and  to  act  authoritatively  and  conclusively  on  all 
2*  (17> 


18  CONGREGATIONALISM. 

appropriate  business,  independently  of  the  control  of 
any  person  or  persons  whatsoever. 

This  definition  is  believed  to  embrace  the  funda- 
mental, distinctive  principles  of  Congregationalism. 
Some  of  these  principles  it  holds  in  common  with 
other  systems  of  church  government ;  others  of  them 
are  peculiar  to  itself;  but  all  are  essential  to  sound 
Congregationalism.  And  who  will  deny  that  a  sys- 
tem based  on  principles  like  these,  has,  indepen- 
dently of  any  direct  proof,  much  to  commend  it  to 
our  confidence:  —  its  Protestantism,  in  taking  the 
Bible  for  its  only  infallible  guide ;  its  recognition  of 
the  inalienable  rights  of  man,  in  giving  to  the 
church  the  power  to  choose  its  own  officers  and  to 
administer  its  own  affairs;  its  provision  for  securing 
the  purity  of  the  churches,  by  giving  the  power  of 
discipline  to  those  most  interested  in  the  mainte- 
nance of  that  purity ;  and  its  care  for  the  rights  and 
privileges  of  every  church,  however  small,  manifested 
by  its  recognition  of  the  independency  of  each :  *  — 
these,  and  such  like  considerations,  might  be  urged 
as  a  priori  arguments  for  the  Congregational  System. 
But  I  shall  waive,  for  the  present,  all  particular  con- 
sideration of  these  topics,  and  proceed  at  once  to 
discuss  the  principles  which  have  been  brought  to 
view  in  the  definition  of  Congregationalism.  And 
in  this  discussion  the  Scriptures  will  be  appealed  to 
as  the  infallible  standard  of  truth. 

What,  then,  say  the  Scriptures  ?     Are  the  princi- 

*  The  terms  "  independency  "  and  "  independent,"  as  applied  to 
Congregational  churches,  are  never  used  in  these  pages  as  synony- 
mous with  unaccountability  and  unaccountable,  but  to  denote  com- 
pleteness of  church  powers  and  privileges. 


PRINCIPLES.  19 

pies  of  Congregationalism  recognized  and  authorized 
by  the  Word  of  God  ? 

I.  It  is  a  principle  of  Congregationalism,  that  the 
Scriptures  are  the  only  infallible  guide  in  matters  of 
church  order  and  discipline.* 

By  this  is  meant,  that  the  injunctions  of  Christ 
and  his  apostles,  and  the  authorized  practice  of  the 
apostolic  churches  as  exhibited  in  the  New  Testa- 
ment, are  a  sufficient  guide,  in  all  ages,  to  the  order 
and  discipline  of  the  churches  of  Christ.  Or,  in  other 
words,  that  the  churches  founded  by  the  apostles  are 
the  models,  after  which,  "  for  substance,"  all  Chris- 
tian Churches  should  be  formed. 

If  the  Scriptures  furnish  not  an  infallible  directory 
to  what  is  essential  to  the  constitution  of  a  Christian 
church,  we  certainly  have  no  such  directory ;  and  if 
we  have  not,  how  are  we  to  know  that  any  such 
thing  as  a  church  of  Christ  now  exists  ?  The  very 
idea  of  a  Christian  church,  necessarily  presupposes  a 
knowledge  of  what  constitutes  such  a  church :  but, 

*  To  show  on  what  authority  these  assertions  are  made,  a  num- 
ber of  references  will  be  given  under  each  head,  to  approved 
Congregational  authors.  These  references  will  show  whether  or 
not  our  denomination  have  any  fixed  principles. 

This  first  principle  may  be  found  in  the  Creed  of  John  Robin- 
son and  the  Leyden  Church.  —  See  Prince's  New  Eng.  Chronol- 
ogy, Part  II.  sec.  1,  p.  176,  ed.  of  1826  ;  Thomas  Hooker's  Survey 
of  Chh.  Discipline,  ch.  1,  Definition,  and  p.  5,  6  ;  Cotton  Mather's 
Ratio  Discipline,  Intr.  p.  9  ;  Samuel  Mather's  Apology  for  N.  E. 
Chhs.  p.  2,  and  App.  Part  IV.  Nos.  1,  2; 'Cambridge  Platform, 
ch.  1,  §  3;  Cummings'  Congregational  Dictionary,  Art.  "Scrip- 
tures a  sufficient  Guide  to  Order."  See  also  History  of  Congre- 
gationalism, passim. 


20  CONGREGATIONALISM. 

if  the  Scriptures  do  not  furnish  this  knowledge,  then 
they  do  not  furnish  us  with  the  means  of  forming 
any  distinct  notion  of  what  is  meant  by  a  church 
of  Christ.  And  if  they  fail  in  this  particular,  on 
what  authority  are  any  existing  organizations  called 
churches  of  Christ?  And  by  what  authority  can 
any  person  be  required  to  unite  with  one  of  these 
organizations  ?  * 

*  Dr.  George  Campbell,  though  unwilling  to  admit  that  any 
particular  form  of  church  government  is  binding  upon  all  Chris- 
tians, yet  allows :  .  .  .  "  That  a  certain  external  model  of  govern- 
ment must  have  been  originally  adopted  [that  is,  by  Christ  and 
his  apostles,  as  I  understand  him]  for  the  more  effectual  preserva- 
tion of  the  evangelical  institution  [the  church]  in  its  native  purity, 
and  for  the  careful  transmission  of  it  to  after  ages."  —  Lectures  on 
Ecc.  Hist.,  Lect.  iv.  p.  47,  Phil.  ed.  1807. 

As  I  shall  have  occasion  frequently  to  refer  to  the  works  of  this 
learned  and  impartial  Avriter,  it  may  be  well  to  state,  for  the  in- 
formation of  any  who  may  be  unacquainted  with  his  writings,  that 
Dr.  Campbell  was  a  distinguished  scholar,  Principal  of  Marischal 
College,  Aberdeen,  Scotland.  He  is  the  author  of  a  standard 
work  on  the  Four  Gospels,  and  of  a  celebrated  answer  to  Hume's 
work  on  Miracles.  Dr.  C.  was  a  Presbyterian  by  profession; 
yet,  he  seems  not  to  have  regarded  any  particular  church  organ- 
ization as  essential,  —  "  it  affects  not  the  essence  of  religion  in  the 
least,"  he  says.  He  supposed  that  one  form  of  church  government 
might  be  more  convenient  in  one  country,  and  another  form  in 
another  country.  —  Lect.  iv.  p.  50.  With  these  views,  he  pro- 
poses in  his  Lectures  on  Ecclesiastical  History,  "  to  speak  out 
boldly  what  appears  to  him  most  probably  to  have  been  the  case, 
without  considering  what  sect  or  party  it  may  either  offend  or 
gratify."  —  Ib. 

The  testimony  of  such  a  man  certainly  deserves  great  respect. 
The  references  in  the  following  pages  will  show  how  his  testimony 
corroborates  the  views  of  Congregationalists. 


PRINCIPLES.  21 

Again,  it  will  be  conceded,  that  it  is  an  important 
part  of  every  Christian  minister's  duty  to  make  dis- 
'ciples  of  those  to  whom  he  preaches  (Matt.  28:  19), 
to  gather  these  disciples  into  Christian  churches,  and 
to  administer  to  them  the  ordinances  of  baptism  and 
the  Lord's  supper.  Religion  cannot  long  exist  in 
the  world,  much  less  flourish,  if  these  things  are  neg- 
lected. But,  how  can  the  ambassador  of  Christ  dis- 
charge these  important  duties,  if  the  Scriptures  fur- 
nish no  infallible  directions  for  the  organization  of 
churches?  And,  if  he  is  left  in  ignorance  of  the 
Divine  will  respecting  these  matters,  how  can  it  be 
true,  as  the  apostle  asserts,  that  "  All  Scripture  is 
given  by  inspiration  of  God  ....  that  the  man  of 
God  may  be  perfect  [«pnof,  prepared  for  every  emer- 
gency] thoroughly  furnished  unto  all  good  works"  — 
or,  every  good  purpose  that  his  ministry  is  intended 
to  answer  ?  2  Tim.  3 :  16,  17.  Indeed,  if  "  the  house 
of  God,  which  is  the  church  of  the  living  God,  the 
pillar  and  ground  of  the  truth "  (1  Tim.  3 :  15), 
should  fail  to  be  suitably  organized  and  governed, 
would  not  one  great  end  of  the  ministry  of  recon- 
ciliation itself  fail  ? 

Another  view  of  this  subject  may  be  taken :  It 
will  be  admitted  that  the  apostles  did  organize,  in 
different  parts  of  the  Roman  Empire,  what  they 
called  churches,  and,  that  these  were  all  formed  upon 
the  same  general  principles.  Now,  whatever  these 
principles  were,  they  may  be  fairly  considered  as  de- 
scriptive of  the  term  "  church,"  as  used  by  Christ  and 
the  apostles.  If,  then,  we  would  understand  what 
Christ  and  his  apostles  meant  by  a  church,  we  must 


22  CONGREGATIONALISM. 

examine  the  peculiarities  of  those  bodies  which  they 
called  churches.  And  where  shall  we  look  for  these, 
but  in  the  New  Testament  of  our  Lord  and  Saviour 
Jesus  Christ? 

And  furthermore,  since  the  duty  of  men  to  become 
church  members  is  now  as  imperative  as  when  the 
apostles  preached  ;  and  since  God  has  given  no  other 
revelation  of  his  will  respecting  the  order  of  his 
churches  than  that  which  the  New  Testament  fur- 
nishes;—  it  follows,  that  men  should  now  become 
members  of  the  same  kind  of  churches  —  that  is, 
churches  built  upon  the  same  general  principles  — 
as  those  which  the  New  Testament  recognizes  as 
Christian  churches.  If,  then,  we  can  learn  from  the 
Scriptures  what  was  the  general  polity  of  the  apos- 
tolic churches,  we  can  ascertain  what  should  be  the 
polity  of  all  churches,  in  all  ages  of  the  world. 
• 

OBJECTIONS   CONSIDERED. 

Will  it  be  said,  in  order  to  avoid  the  force  of  the 
above  suggestions,  that  the  circumstances  of  the 
apostolic  churches  were  so  unlike  our  own  as  to  re- 
quire an  entirely  different  organization  ? 

But  in  what  respects  were  their  circumstances  pe- 
culiar? 

"  They  were  in  their  infancy." 

So  is  every  church  when  first  formed. 

"  But,  Christianity  itself  was  then  in  its  infancy." 

So  it  is  in  every  heathen  land  when  the  first  mis- 
sionary church  is  organized.  Shall  we,  therefore, 
institute  churches  at  our  missionary  stations,  first, 


PRINCIPLES.  23 

on  the  primitive  plan ;  and  afterwards,  pull  them 
down  and  put  up  those  which  some  men  consider  an 
improvement  on  the  Divine  model  ? 

If  the  churches  and  Christianity  itself  were  in  their 
infancy  when  the  apostolic  models  were  erected,  then, 
surely,  if  ever,  the  churches  should  have  been  "  under 
governors  and  tutors  ; "  and  should  have  enjoyed  the 
least  freedom  of  choice  and  liberty  of  action.  But 
instead  of  this,  those  who  object  to  the  apostolic 
churches  as  models  for  us,  are  for  restricting  the  lib- 
erties of  the  churches,  and  giving  them  less  freedom, 
rather  than  more,  and  their  governors  more  authority 
rather  than  less,  as  the  churches  and  Christianity  it- 
self advance  towards  maturity.  A  strange  procedure 
this.  It  is  as  though  it  should  be  said  :  "  When  you 
are  a  child,  you  may  and  ought  to  have  your  own 
way ;  but  as  you  approach  manhood,  your  liberty  of 
choice  and  your  freedom  of  action  must  be  re- 
stricted." 

But  we  are  told :  *  In  the  days  of  the  apostles, 
Christians  were  hated  and  persecuted,  and  the  out- 
ward form  of  the  churches  was  adapted  to  this  state 
of  things  ;  now,  however,  something  more  attractive, 
and  better  fitted  to  arrest  the  attention  of  men  — 
something  more  congenial  with  the  improved  state  of 
society,  and  the  more  prosperous  condition  of  the 
churches,  is  required,  to  meet  the  taste  and  supply 
the  wants  of  Christian  communities.' 

In  reply,  we  admit  that  the  apostolic  churches 
were  adapted  in  their  organization  to  the  exigencies 
of  their  condition ;  but  we  regard  it  as  a  great  mis- 
take to  suppose  that  their  condition  was  so  essen- 
tially unlike  our  own  as  to  require  of  us  any  mate- 


24  CONGREGATIONALISM. 

rial  modification  of  their  church  polity.  It  appears 
to  us,  that  the  difficulties  which  environed  them 
were  substantially  those  which  surround  us.  The 
World,  the  Flesh,  and  the  Devil  were  then  leagued 
against  Christ  and  his  churches :  the  unholy  league 
remains  unbroken.  The  world  yet  hates  all  those 
who  are  not  of  the  world ;  the  carnal  mind  is  still 
enmity  against  God ;  the  flesh  still  lusts  against  the 
Spirit ;  our  adversary,  the  Devil,  still  walketh  about 
as  a  roaring  lion  seeking  whom  he  may  devour  ;  "  the 
Dragon  "  yet  persecutes  "  the  woman."  It  is  indeed 
true,  that  the  outward  manifestation  of  this  enmity 
against  Christ  and  his  churches  is  not  now,  and 
everywhere,  the  same  that  it  was  eighteen  hundred 
years  ago ;  but  the  source  of  this  enmity  and  its 
spirit  are  still  precisely  the  same ;  and  the  words  of 
the  Apostle  are  as  true  now  as  when  first  uttered : 
"  All  that  will  live  godly  in  Christ  Jesus  shall  suffer 
persecution." 

The  apostolic  churches  were,  indeed,  very  simple 
and  unostentatious  in  their  constitution,  discipline, 
and  worship ;  and  in  this  they  were  perfectly  ac- 
cordant with  the  spirit  of  Christianity.  And  fur- 
thermore, all  history  tells  us  that  a  departure  from 
this  simple  order  and  worship  has  been  attended 
with  a  parallel  departure  from  the  simplicity  and 
godly  sincerity  of  the  apostolic  faith  and  practice. 

Men  of  fastidious  taste  may  cry  out  against '  the 
literal,  naked,  bald  character  of  the  public  religious 
services '  of  those  churches  which  attempt  to  follow 
apostolic  example.  But  they  would  do  well  to  con- 
sider what  have  been  the  results  of  all  attempted 
improvements  on  this  example.  The  history  of  the 


PRINCIPLES.  25 

Church  during  the  third  and  fourth  centuries ;  ihe  his- 
tory of  the  Papacy;  the  history  of  the  Church  of 
England ;  are  all  instructive  on  this  point  —  the  dan- 
ger of  accommodating  Christian  institutions  to  the 
taste  of  worldly  men. 

The  truth  is,  that  if  we  give  up  the  principle,  that 
the  apostolic  churches  are  the  models  after  which  all 
churches  should  be  formed  and  regulated,  we  are  at 
sea,  with  nothing  better  than  an  ignis-fatuus  for  our 
guide. 

But  let  us  not  be  misunderstood.  We  do  not 
advocate  an  exact  and  entire  conformity  to  all  the 
peculiarities  of  the  apostolic  churches ;  for  we  know 
this  to  be  impossible.  We  plead  only  for  conformity 
in  essentials,  and  so  far  as  our  circumstances  are 
similar.  And  it  is  certainly  possible  to  imitate  the 
apostolic  models  thus  far,  without  following  them  in 
all  the  minutiae  of  their  arrangements.  Thus  we  in- 
terpret the  instructions  of  Christ  and  his  apostles,  and 
the  authorized  example  of  primitive  Christians  in  re- 
spect to  other  matters ;  why  should  we  not  in  the 
case  under  consideration  ? 

This,  then,  is  the  sum  of  our  belief:  We  suppose 
that  whatever  was  essential  to  a  church  of  Christ  in 
the  days  of  the  apostles,  is  equally  essential  in  these 
latter  days ;  that  Christ  designed  that  the  principles 
of  church  order  and  discipline  should  remain  essen- 
tially the  same  in  all  ages  of  the  world ;  that  his  dis- 
ciples have  no  liberty  to  adopt  other  principles ;  and, 
that  these  principles  may  be  learned  from  the  Scrip- 
tures; though  not  always  from  express  injunctions 
and  instructions,  since  the  authorized  example  of  the 
apostolic  churches  is  equally  authoritative  with  ex- 

3 


26  CONGREGATIONALISM. 

press  commands,  and  a  fair  and  legitimate  inference 
from  admitted  premises,  is  of  nearly  equal  weight. 

In  adopting  and  acting  upon  these  views,  Congre- 
gationalists  regard  themselves  as  thorough  Protes- 
tants. The  Bible  is  our  infallible  guide,  in  matters 
of  church  order  and  discipline,  as  well  as  in  those  of 
faith  and  religious  practice.  We  cannot  believe  it 
to  be  necessary  to  resort  to  the  writings  of  any  men, 
as  an  authoritative  and  necessary  "supplement  to 
Scripture  in  these  points."  *  Adopting  this  principle 

*  A  dignitary  in  the  Church  of  England  (Dean  of  Worcester,  in 
a  sermon  "  Concerning  Ecclesiastical  Authority,"  published  about 
the  year  1738),  has  asserted,  that  "He  must  never  have  looked 
into  Scripture  who  is  capable  of  thinking  it  a  perfect  rule  of  wor- 
ship, I  mean  external  worship  and  discipline :  but  he  that  will 
take  in  the  writings  of  the  primitive  church,  as  a  supplement  to 
Scripture  in  these  points,  cannot  be  at  a  loss  to  know  what  are 
the  powers  of  church  governors,  or  what  the  obedience  due  unto 
them."  —  See  Samuel  Mather's  Apoloyy  for  the  New  England 
Churches,  p.  2,  3. 

And  yet  this  "  supplement "  to  points  of  such  vast  importance 
to  the  Church,  is  found  in  tongues  unknown  to  the  great  mass  of 
its  members  —  in  the  Greek  and  Latin  languages ;  and  in  vol- 
umes of  frightful  magnitude,  and  inaccessible  to  the  community 
generally.  And  more  than  all,  many  of  the  Fathers  are  so  cor- 
rupt in  their  text,  and  so  contradictory  in  their  statements,  that 
the  most  opposite  testimonies  have  been  drawn  from  them.  The 
reader  may  find  some  of  the  errors  of  the  Fathers  pointed  out  in 
De  Laune's  Plea  for  the  Non-conformists,  p.  19-21.  Mr.  Tay- 
lor, in  his  Ancient  Christianity,  shows  very  clearly  the  extreme 
danger  of  taking  the  Fathers  for  our  guides.  Jortin,  in  his  Re- 
marks on  Ecclesiastical  History,  says :  "  The  Fathers  are  often 
poor  and  insufficient  guides  in  things  of  judgment  and  criticism, 
and  in  the  interpretation  of  the  Scriptures,  and  sometimes  in 
point  of  morality  also,  and  of  doctrine ;  as  Daille,  Whitby,  and 
others  have  fully  shown.  The  men  themselves  deserve  much  re- 


PRINCIPLES.  27 

we  are  on  firm  and  safe  ground.  All  else  is  uncer- 
tain. "  The  very  Papists  do  see  and  acknowledge 
this  that  I  say,  namely,  both  that  these  grounds  of 
the  Scripture's  perfection  in  all  ecclesiastical  matters, 
whereon  we  exactly  do  stand,  are  the  true  and  right 
principles  of  the  Protestants'  Religion ;  and  also, 
that  Diocesan  Lord-Bishops  do,  and  must  needs  turn 
away-  from  these  principles,  and  deny  them  when 
they  deal  with  us ;  and  must  join  plainly  with  the 
Catholics  in  their  answers,  if  they  will  maintain 
themselves."  * 

Having  settled  in  our  minds  this  first  and  great 
principle  —  that  the  Scriptures  should  be  our  only 
infallible  guide  —  we  next  inquire  :  What,  according 
to  them,  is  essential  to  the  character  of  a  Christian 
church  ?  I  speak  now  of  what  is  usually  termed  a 
visible,  or  organized  church.  The  answer  to  this 
question  will  be  the  statement  of  the  second  princi- 
ple of  the  Congregational  system,  namely :  — 

IL  A  visible,  Christian  church,  is  a  voluntary  as- 
sociation of  professed  Christians,  united  together  by  a 


gpeet,  and  their  writings  are  highly  useful  on  several  accounts. 
It  is  better  to  defer  too  little,  than  too  much  to  their  decisions  and 
the  authority  of  Antiquity,  that  handmaid  to  the  Scriptures,  as 
she  is  called.  She  is  like  Briareus,  and  has  a  hundred  hands,  and 
these  hands  often  clash  and  beat  one  another." —  Vol.  II.  p.  57. 

*  Henri/  Jacob's  "  Reasons,  etc.  Proving  a  necessity  of  Re- 
forming our  Chhs.  in  England."  A.  D.  1604. 

Jacob,  though  for  a  time  opposed  to  those  who  advocated  our 
principles  in  England,  came  at  length  to  be  a  devoted  defender  of 
them.  He  was  pastor  of  the  first  Congregational  church  in  Lon- 
don which  was  formed  on  Mr.  Robinson's  plan,  in  1616. 


28  CONGREGATIONALISM. 

covenant  for  the  worship  of  God  and  the  celebration  of 
religious  ordinances.* 


*  Mr.  Robinson  and  Church,  Prince,  Chro.  P.  II.  sect.  1,  or 
Hist.  Congreyati&naliwn,  p.  362;  Hooker's  Swcey,  P.  I.  p.  14-1G, 
46,  47;  Mathers  Ratio  Dis.,  Intr.  p.  8,  9;  Camb.  Platf.  ch.  2, 
§6;  S.  Mather's  Apoloyy,  p.  1,  2.  John  Locke  thus  defines  a 
church  :  "  A  church  I  take  to  be  a  voluntary  society  of  men,  joining 
themselves  together  of  their  own  accord,  in  order  to  the  public 
worshipping  of  God  in  sucli  a  manner  as  they  judge  acceptable 
to  him  and  effectual  to  the  salvation  of  their  souls."  —  Letter  I.  on 
Toleration. 

The  •whole  body  of  believers  in  the  world,  constitute  T/te 
Church  general  or  universal ;  but  such  of  them  as  may  be  at 
any  time  and  in  any  place  organized  into  a  distinct  body  in 
order  to  profess  their  faith  in  Christ  more  openly  and  distinctly, 
and  to  worship  God  and  celebrate  Christian  ordinances  more 
effectually  and  profitably  —  are  called  the  visible  church. 

In  1589  a  tract  was  published  in  England  entitled,  "  A  True 
Description  out  of  the  Word  of  God,  of  the  VISIBLE  CHURCH." 
Though  anonymous,  its  authorship  was  ascribed  at  the  time  to 
"  Robinson's  Pastor ; "  that  is,  to  either  Mr.  Clyfton,  or  Mr-. 
Smyth,  who  were  both  pastors  of  Congregational  churches  in  the 
north  of  England,  of  which  Robinson,  and  what  was  subsequently 
"  the  Lcyden  Church,"  and  finally  the  "  Church  of  Plymouth, 
Massachusetts  Bay,"  were  members.  This  rare  and  valuable  tract 
thus  discriminates  between  the  Church  universal  and  the  Church 
visible :  — 

"  As  there  is  but  one  God  and  Father  of  all,  one  Lord  over  all, 
and  one  Spirit ;  so  is  there  but  one  Truth,  one  Faith,  one  Salva- 
tion, one  Church  —  called  in  one  Hope,  joined  in  one  Profession, 
guided  by  one  Rule,  even  the  Word  of  the  Most  High.  This 
Church,  as  it  is  universally  understood,  containeth  in  it  all  the 
Elect  of  God  that  have  been,  are,  or  shall  be  :  but  being  consid- 
ered more  particularly,  as  it  is  seen  in  this  present  world,  it  con- 
sisteth  of  a  Company  and  Fellowship  of  faithful  and  holy  people, 
gathered  in  the  name  of  Christ  Jesus,  their  only  King,  Priest,  and 


PRINCIPLES.  29 

1.  When  we  use  the  expression  voluntary  associ- 
ation, we  do  not  mean  that  Christians  are  under  no 
obligations  thus  to  associate  together;  for  we  be- 

O  O  i 

lieve  that  every  disciple  of  Christ  is  bound  by  the 
most  solemn  obligations,  to  separate  himself  from 
the  world  and  to  unite  with  a  visible  church  of 
..Christ;  but  we  mean,  that  in  doing  this,  it  is  essen- 
tial that  every  person  should  act  freely,  under  the  in- 
fluence of  motives ;  and  that  no  circumstances  of 
birth,  no  civil  law,  no  ecclesiastical  regulations,  should 
be  thought  sufficient  to  constitute  a  church,  or  en- 
title a  person  to  church  membership. 

We  think  it  manifest,  that  the  apostolic  churches 
were,  in  this  sense,  voluntary  associations.  A  whole 
province  was  not  organized  into  a  church ;  neither 
were  entire  cities ;  and  even  all  the  members  of  the 
same  family  were  not  of  course  church  members. 
But  the  churches  were  composed  of  such  persons  as 
on  embracing  Christianity  separated  themselves  from 
the  Jewish  or  Heathen  communities  in  which  they 
lived,  and  for  Christian  purposes,  and  of  their  own 
free-will,  associated  and  united  together.  These 
things  seem  to  us  to  lie  upon  the  very  face  of  the 
New  Testament  account  of  Christian  churches. 

2.  But,  voluntary  association  for  religious  purposes 
is  not  all  that  is  requisite  to  constitute  a  church  of 
Christ.     The  persons  thus  associated  must  be  pro- 


Prophet ;  worshipping  Him  aright,  being  peaceably  and  quietly 
governed  by  his  officers  and  Laws ;  keeping  the  unity  of  Faith  in 
the  bond  of  Peace,  and  love  unfeigned." — See  Hanbury,  Vol.  I. 
p.  28  ;  History  of  Congregationalism,  Appendix. 

3* 


30  CONGREGATIONALISM. 

fessing  Christians :  that  is,  persons  who  avow  openly 
their  repentance  for  sin,  their  faith  in  Jesus  Christ, 
and  their  cordial  submission  to  the  laws  of  Christ's 
kingdom. 

The  entire  system  of  church  government  which  we 
advocate  is  based  on  the  presumption,  that  those  who 
adopt  it  will  be  governed  by  religious  principle. 
The  system  is  as  unsuited  to  irreligious  men,  as  a 
republican  form  of  civil  government  is  to  ignorant 
men.  All  power  being  vested  in  the  hands  of  the 
church,  for  the  glory  of  God  and  the  good  of  man,  it 
is  indispensable  that  the  members  of  the  churph 
should  understand  and  appreciate  the  principles  and 
design  of  their  organization.  But  no  unregenerate 
mind  can  fully  understand  and  appreciate  these 
spiritual,  religious  principles.  1  Cor.  2 :  14-16.  You 
can  never  make  such  an  one  feel  the  importance 
of  that  purity  of  heart,  thought,  word,  and  action 
which  God's  law  requires,  and  by  which  the  mem- 
bers of  his  churches  are  expected  to  be  governed. 
Ignorant  and  regardless  of  the  principles  of  God's 
moral  law,  he  is  utterly  disqualified  to  administer  a 
government  based  on  these  holy  principles,  and  hav- 
ing for  its  great  end  the  recognition  and  establish- 
ment of  these  principles  throughout  the  world. 
Hence  appears  the  reasonableness  and  necessity  of 
this  requisition  for  church  membership  —  a  profes- 
sion of  repentance  for  sin,  of  faith  in  Christ,  and  of 
submission  of  soul  to  God. 

This  peculiarity  of  our  church  polity,  so  far  from 
being  an  objectionable  feature,  as  some  regard  it,  is 
one  of  its  highest  recommendations.  It  proves  it  to 


PRINCIPLES.  31 

be  in  harmony  with  the  whole  spirit  of  the  gospel ; 
and  thus  furnishes  very  strong  presumptive  evidence 
of  its  truth. 

3.  As  it  respects  the  matter  of  covenanting,  it  may 
be  remarked,  that  wherever  there  is  a  union  of  indi- 
viduals for  particular  purposes,  there  must  be  of 
.  necessity  a  covenant  among  them,  either  expressed 
or  implied.  The  very  act  of  associating  for  specific 
purposes  implies  a  covenant  or  agreement  on  the 
part  of  those  who  associate,  to  cooperate  in  effecting 
the  specified  purposes  of  their  association.  And 
if,  to  obviate  all  misapprehension,  the  character 
and  design  of  the  association  be  expressed  in  words, 
and  each  member  of  it  be  required  to  assent  to  these, 
the  words  are  only  a  translation  of  the  original  act. 

The  manifold  advantages  of  an  expressed  covenant 
are  such  as  to  have  induced  Christians,  associating  for 
church  purposes,  to  adopt  this  form  of  covenanting 
together,  from  a  very  early  period,  if  not  from  the 
times  of  the  apostles  themselves.*  And  in  this  prac- 
tice they  were  countenanced  by  the  church  of  God 
under  previous  dispensations.  The  Old  Testament, 
abounds  with  notices  of  the  covenants  which  the  an- 
cient people  of  God  made  and  renewed  from  time  to 
time,  to  walk  together  before  God  in  obedience  to 
his  requisitions.  In  Gen.  xvii.  we  have  an  account 
of  the  covenant  made  with  Abraham  and  his  seed. 
The  book  of  Exodus,  from  the  nineteenth  chapter  to 


*  Lord  Chancellor  King  gives  us  no  less  than  ten  creeds  and 
parts  of  creeds  which  are  found  in  the  writings  of  the  Fathers  of 
the  first  300  years,  A.  D.  — "  Primitive  Church"  Part  II.  ch.  3. 
The  entire  chapter  illustrates  the  subject  discussed  in  the  text 


32  CONGREGATIONALISM. 

the  end  of  the  book,  contains  the  written  Covenant 
and  Articles  of  Faith,  Order,  and  Discipline  to  which 
the  church  in  the  wilderness  was  required  to  assent 
and  walk  by,  under  the  pain  of  God's  displeas- 
ure. Another  covenant  is  mentioned  and  described 
Deut.  xxix.  and  xxx.  See  also  2  Kings  23 :  1-3. 
2  Chron.  xv.  and  29 :  10.  Here  and  elsewhere  we 
have  accounts  of  covenants  made  and  written.  In 
Nehemiah  ix.  we  have  a  long  covenant  which  was 
made,  written,  signed,  and  sealed  by  the  children  of 
Israel  after  their  return  from  captivity ;  which  illus- 
trates, doubtless,  Isaiah's  words  (44 :  5),  who,  in  pre- 
dicting the  restoration  of  the  Jews  from  Babylon, 
and  their  religious  condition,  and  at  the  same  time 
probably  glancing  at  the  state  of  things  under  the 
the  Messiah's  reign,  says :  "  One  shall  say,  I  am  the 
Lord's  ;  and  another  shall  call  himself  by  the  name 
of  the  God  of  Jacob ;  and  another  shall  subscribe 
with  his  hand  unto  the  Lord,  and  surname  himself 
by  the  name  of  Israel." 

4.  In  regard  to  the  purposes  for  which  these  asso- 
ciations should  be  formed :  it  is  obvious,  that  they 
should  be  exclusively  religious.  They  are  churches 
of  God  —  Christian  churches ;  and  the  worship  and 
glory  of  God,  the  celebration  of  Christian  ordinances 
and  the  extension  of  Christian  influences  are  the  ends 
contemplated  in  their  organization.  All  this  appears 
from  the  duties  enjoined,  and  the  directions  given  in 
the  several  epistles  addressed  to  the  apostolic  churches 
and  to  their  teachers.  As  a  sample,  read  1  Cor.  xiv. 
and  the  epistles  to  Timothy  and  Titus.  It  is  very 
apparent  from  the  New  Testament,  that  all  who  were 
connected  with  the  apostolic  churches  voluntarily 


PRINCIPLES.  33 

and  publicly  professed  their  faith  in  Christ  and  their 
cordial  submission  to  the  principles  of  the  gospel ; 
and  virtually  covenanted,  or  agreed  with  each  other, 
to  walk  together  in  accordance  with  this  faith  and 
these  principles. 

In  the  second  chapter  of  Acts  we  have  the  follow- 
ing account  of  the  first  admission  of  members  to  the 
•Christian  church,  after  the  Saviour's  ascension :  "  And 
when  the  day  of  Pentecost  was  fully  come,  they  (i.  e. 
the  120  disciples,  who  constituted  the  first  Christian 
church  at  Jerusalem)  were  all  with  one  accord  in  one 
place.  And  suddenly  there  came  a  sound  from 
heaven  as  of  a  rushing,  mighty  wind,  and  it  filled  all 
the  house  where  they  \vere  sitting.  And  there  ap- 
peared unto  them  cloven  tongues  like  as  of  fire,  and 
it  sat  upon  each  of  them.  And  they  were  all  filled 
with  the  Holy  Ghost,  and  began  to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance."  This 
being  noised  abroad,  a  multitude  of  persons  came 
together.  "  And  they  were  all  amazed,  and  were  in 
doubt,  saying  one  to  another,  What  meaneth  this  ? 
Others  mocking,  said,  These  men  are  full  of  new 
wine.  But  Peter,  standing  up  with  the  eleven " 
apostles,  addressed  the  assembled  multitude  in  the 
most  instructive  and  affecting  manner.  He  cdn- 
cluded  his  address,  by  charging  those  before  him 
with  having  crucified  the  Lord  Jesus  Christ.  "  Now 
when  they  heard  this,  they  were  pricked  in  their 
heart,  and  said  unto  Peter  and  to  the  rest  of  the 
apostles,  Men  and  brethren,  what  shall  we  do? 
Then  Peter  said  unto  them,  Repent  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ,  for  the 
remission  of  sins,  and  ye  shall  receive  the  gift  of  the 


34  CONGREGATIONALISM. 

Holy  Ghost.  For  the  promise  is  unto  you,  and  to 
your  children,  and  to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call.  And  with 
many  other  words  did  he  testify  and  exhort,  saying, 
Save  yourselves  from  this  untoward  generation. 
Then  they  that  gladly  received  his  word,  were  bap- 
tized :  and  the  same  day  there  were  added  unto  them, 
about  three  thousand  souls.  And  they  continued 
steadfastly  in  the  apostle's  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers.  And  fear 
came  upon  every  soul ;  and  many  wonders  and  signs 
were  done  by  the  apostles,  and  all  that  believed  were 
together,  and  had  all  things  common ;  and  sold  their 
possessions  and  goods,  and  parted  them  to  all  men, 
as  every  man  had  need.  And  they  continuing  daily 
with  one  accord  in  the  temple,  and  breaking  bread 
from  house  to  house,  did  eat  their  meat  with  glad- 
ness and  singleness  of  heart,  praising  God,  and 
having  favor  with  all  the  people.  And  the  Lord 
added  to  the  church  daily  such  as  should  be  saved." 

From  this  account  it  is  evident,  that  the  church  at 
Jerusalem  was  a  voluntary  association.  Motives 
were  presented,  arguments  were  employed,  truth 
was  urged  ;  then  it  was  left  to  every  hearer  to  decide 
on  the  course  he  would  take.  Those  who  were  per- 
suaded —  whose  hearts  were  touched  —  who  gladly 
received  the  word  —  came  forward  and  offered  them- 
selves for  baptism ;  after  receiving  which,  they  were 
"  added  to  the  church." 

It  also  appears  from  this  account,  that  the  apostles 
received  none  into  the  church  at  that  time,  but  those 
who  publicly  professed  their  repentance  for  sin,  and 
then*  faith  in  Christ ;  none  but  those  who  "  believed  " 


PRINCIPLES.  35 

—  "  who  gladly  received  the  word."  That  they  pro- 
fessed this  belief,  and  this  reception  of  gospel  princi- 
ples, is  clearly  implied  in  the  declaration,  that  "  they 
were  baptized  ;  "  for  Christian  baptism  was  a  solemn 
renunciation  of  previous  opinions,  so  far  as  these 
were  inconsistent  with  the  gospel,  and  an  open  pro- 
fession of  faith  in  Christ.  And  furthermore,  we  are 
told,^  that  these  penitent,  believing,  and  baptized 
persons  "  were  added  unto  them  "  —  i.  e.  to  the  disci- 
ples who  composed  the  church  —  and  were  thus 
separated  from  the  unbelieving  world.  The  subse- 
quent conduct  of  these  converts  confirms  this  inter- 
pretation ;  for,  in  the  forty-second  verse  and  onward 
we  read :  "  And  they  continued  steadfastly  in  the 
apostle's  doctrine  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers.  And  fear  came  upon  every 
soul :  and  many  wonders  and  signs  were  done  by  the 
apostles.  And  all  that  believed  were  together,  and 
had  ah1  things  common;  and  sold  their  possessions 
and  goods,  and  parted  them  to  ah1  men  as  every  man 
had  need.  And  they,  continuing  daily  with  one 
accord  in  the  temple,  and  breaking  bread  from  house 
to  house,  did  eat  their  meat  with  gladness  and  single- 
ness of  heart,  praising  God,  and  having  favor  with 
all  the  people.  And  the  Lord  added  to  the  church 
daily  such  as  should  be  saved." 

If  all  this  was  not  a  renunciation  of  their  Jewish 
prejudices  and  a  public  profession  of  faith  in  Christ, 
actions  have  no  significancy.  And  that  there  was  a 
virtual  covenanting,  or  agreeing  to  walk  together 
on  certain  common  principles  of  belief  and  practice, 
appears  from  the  declaration  that  "they  continued 


36  CONGREGATIONALISM. 

steadfastly  in  the  apostles'  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers." 

Here  we  have,  as  I  conceive,  the  outline  of  their 
covenant:  they  entered  into  fellows/lip  with  the 
apostles  and  with  one  another,  professing  to  believe 
the  doctrines  taught  by  the  apostles ;  (which  were  the 
"  form  of  doctrine,"  or  "  sound  words,"  delivered  to 
all  the  churches.  See  Rom.  6:  17.  2  Tim.  1 :  13,) 
and  engaging  to  commune  together  in  the  breaking- 
of  bread  sacramentally,  and  in  social  prayer.  And 
notwithstanding  all  their  temptations  to  violate  this 
covenant,  "  they  continued  steadfastly  "  in  the  same.* 


*  I  am  aware  that  commentators  do  not  agree  in  the  exposition 
of  this  passage;  some  supposing  that  the  "breaking  of  bread" 
spoken  of  in  the  text  was  social,  and  not  sacramental.  I  prefer 
the  interpretation  in  the  text:  (1)  Because  of  the  use  of  the  word 
fellowship  (YLoivuviq,  communion,)  which  is  generally  used  in  ap- 
plication to  acts  strictly  religious:  as  in  1  Cor.  10:  16.  2  Cor.  6: 
14.  Phil.  1 :  5.  1  John  1 :  3,  6,  7,  etc.  (2)  Because  the  act  of 
breaking  bread  stands  in  immediate  connection  with  two  others  — 
the  one  before  and  the  other  after  it  —  which  are  confessedly 
religious  acts :  namely,  the  belief  of  the  apostles'  doctrine,  and  the 
practice  of  prayers.  The  passage  in  the  text,  may  perhaps  be 
illustrated  by  2  Cor.  8 :  5. 

Neander  supposes  that  every  daily  meal  was  followed  by  the 
eucharistic  use  of  bread  and  wine  :  "  At  the  close  of  the  meal,  the 
president  distributed  bread  and  wine  to  the  persons  present,  as  a 
memorial  of  Christ's  similar  distribution  to  the  disciples.  Thus 
every  meal  was  consecrated  to  the  Lord,  and  at  the  same  time 
was  a  meal  of  brotherly  love."  —  Hist,  of  the  Planting  and  Training 
of  the  Christ.  Chh.  Vol.  I.  p.  27,  3d  Ed.  Edinb.  Bloomfield  sug- 
gests that  the  meaning  of  Luke  is,  that  their  ordinary  meals  were 
taken  "  in  charitable  communion  and  religious  thankfulness,  and 
followed  by  prayer."  —  Note  on  Acts  2 :  42.  Mosheim  would  make 


PRINCIPLES.  37 

And  here  we  have,  also,  the  sacred  purposes  for 
which  these  good  people  associated  and  covenanted 
together :  namely,  the  maintenance  of  the  apostles' 
doctrines,  and  the  practice  of  Christian  rites  and  du- 
ties.— See  Acts  20:  7.  1  Cor.  11 :  17-34. 

Here  then,  we  find  in  this  single  chapter,  a  con- 
firmation of  all  the  specifications  in  our  second  great 
principle  of  church  organization.  For,  though  this  is 
but  a  brief  account  of  one  of  the  many  churches 
organized  by  the  apostles,  yet  we  may  believe  that 
after  this  model  all  their  churches  were  constituted. 
We  are  not,  however,  to  be  confined  to  this  chapter. 

By  referring  to  other  parts  of  the  New  Testament, 
we  find  the  view  we  have  taken  of  the  above  account 
confirmed.  Thus,  the  position  that  piety  and  the 
profession  thereof  are  both  requisite  to  church  mem- 
bership, receives  further  confirmation  from  the  lan- 
guage of  the  apostle,  Rom.  10 :  8-10 ;  "  This  is  the 
word  of  faith"  [or  the  faithful  word  —  the  gospel] 
"  which  we  preach ;  that  if  t/iou  shalt  confess  with  thy 
mouth  the  Lord  Jesus  Christ,  and  shalt  believe  in  thy 
heart  that  God  has  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart  man  believeth 
unto  righteousness  ;  and  with  the  mouth  confession  is 
made  unto  salvation."  The  words  of  the  Saviour 
himself,  Matt.  10 :  32,  inculcate  the  same  doctrine : 
"  Whosoever  shall  confess  me  before  men,  him  will  I 
confess  also  before  my  Father  which  is  in  heaven." 

The  manner  in  which  the  apostles  speak  of,  and 


Koivuvia,  fellowship,  communion,  refer  to  the  particular  act  of  pre- 
senting gifts  and  offerings  for  the  relief  of  the  poor.  —  Com- 
mentaries, Vol.  I.  p.  194,  note. 

4 


38  CONGREGATIONALISM. 

to  the  churches  in  their  epistles,  clearly  proves  that 
these  churches  were  composed  of  persons  who  had 
made  a  credible  profession  of  faith  in  Christ.  Paul, 
in  his  epistle  to  the  church  at  Rome,  addressed  them 
as  "  beloved  of  God,  called  to  be  saints ; "  and  says : 
"  I  thank  my  God  that  your  faith  is  spoken  of 
throughout  the  world."  —  Rom.  1 :  7,  8.  But  how 
could  this  be,  if  they  had  not  made  a  public  profes- 
sion of  their  faith  ?  To  the  Corinthians,  Paul  wrote  : 
"  Unto  the  church  of  God  which  is  at  Corinth, 
to  them  that  are  sanctified  in  [or  through  faith  in] 
Christ  Jesus,  called  to  be  saints."  ...  1  Cor.  1 : 
2.  See  also  Gal.  4:  28.  Eph.  1 :  1.  Phil.  1 :  1,  5,  7. 
1  Thess.  1 :  1-10.  "  Unto  the  Church  of  the  Thes- 
salonians,  which  is  in  God  the  Father  and  in  the 
Lord  Jesus  Christ,"  Paul  wrote :  "  Remembering 
without  ceasing  your  work  of  faith,  and  labor  of 
love,  and  patience  of  hope  in  our  Lord  Jesus  Christ, 
in  the  sight  of  God  and  our  Father;  knowing, 
brethren  beloved,  your  election  of  God"  He  then 
declares  to  them :  "  Ye  became  followers  of  us 
and  of  the  Lord,  having  received  the  word  in  much 
affliction,  with  joy  of  the  Holy  Ghost;  so  that 
ye  were  ensamples  to  all  that  believe  in  Macedonia 
and  Achaia.  For,  from  you  sounded  out  the  word 
of  the  Lord  not  only  in  Macedonia  and  Achaia, 
but  also,  in  every  place  your  faith  to  God-ward  is 
spread  abroad"  —  1  Thess.  1 :  1-10.  All  this  could 
not  have  been  said  of  them,  had  they  not  publicly 
professed  their  faith  in  Jesus  Christ. 

In  the  2  Cor.  6  :  14—18,  is  this  remarkable  passage: 
"  Be  ye  not  unequally  yoked  together  with  unbe- 
lievers ;  for  what  fellowship  hath  righteousness  with 


PRINCIPLES.  39 

unrighteousness  ?  and  what  communion  hath  light 
with  darkness  ?  and  what  concord  hath  Christ  with 
Belial  ?  or  what  part  hath  he  that  believeth  with  an 
infidel  [uniarov,  an  unbeliever].*  And  what  agreement 
hath  the  temple  of  God  [or  the  church  of  God,  — 
Eph.  2 :  19-22]  with  idols  ?  For,  ye  are  the  temple 
of  the  living  God ;  as  God  hath  said :  '  I  will  dwell 
in  them  and  walk  in  them  [see  Rev.  2 :  1]  ;  and  I 
will  be  their  God  and  they  shall  be  my  people. 
Wherefore,  COME  OUT  FROM  AMONG  THEM,  AND  BE  YE 
SEPARATE,  saith  the  Lord,  and  touch  not  the  unclean 
thing;  and  I  will  receive  you,  and  be  a  God  unto 
you,  and  ye  shall  be  my  sons  and  daughters,  saith 
the  Lord  Almighty."  This  passage  furnishes  direct 
and  positive  proof,  that  a  Christian  church  should 
consist  of  believers  in  Christ,  who  have  openly  pro- 
fessed their  faith  in  him  and  separated  themselves 
from  the  unbelieving  world.  Such  an  interpretation 
of  the  passage  harmonizes  with  the  design  of  the 
apostle  as  expressed  in  the  context,  and  with  his  in- 
structions elsewhere,  and  is  required  by  the  natural 
and  obvious  meaning  of  the  words  of  the  text.f 
Philip  acted  on  this  principle,  when  he  required  of 
the  Eunuch  an  open  and  solemn  profession  of  faith 
in  Christ,  before  he  would  baptize  him  and  thus  rec- 
ognize him  as  a  member  of  the  Church  of  Christ. — 
Acts  8 :  26-40.  And  so,  doubtless,  did  all  the  apos- 
tles and  disciples  of  Christ,  who  went  forth  preach- 


*  So  the  word  is  translated  in  the  14th  verse,  and  elsewhere, 
and  so  it  should  be  here. 

f  See  D wight's  Theology,  Sermon  149.  Also,  Preface  to  Owen, 
on  "  The  Nature  of  a  Gospel  Church." 


40  .         CONGREGATIONALISM. 

ing  the  gospel  and  gathering  Christian  churches.  It 
is  perfectly  evident  from  the  passages  which  have 
now  been  quoted,  and  from  the  general  tenor  of  the 
epistles,  that  the  apostolic  churches  were  composed 
of  those  only  who  were  regarded  as  "  saints,"  as  pen- 
itent believers  in  Jesus  Christ ;  and  who  associated 
together  under  the  bonds  of  a  covenant,  expressed  or 
implied,  to  worship  and  glorify  God  and  to  celebrate 
the  ordinances  of  the  Christian  religion.  Read  the 
tenth  chapter  of  the  epistle  to  the  Hebrews,  partic- 
ularly from  the  sixteenth  to  the  twenty-fifth  verse. 

Now,  if  all  the  members  of  the  apostolic  churches 
were  required  to  make  an  open  profession  of  their 
faith  in  Christ  as  a  prerequisite  to  church-fellowship, 
and  to  enter  into  covenant  with  each  other  to  walk 
together  in  the  faith  and  ordinances  of  the  Gospel ; 
and  no  alteration  has  been  made  in  the  nature  of  a 
Christian  church,  or  in  the  terms  of  communion, — 
it  follows,  that  no  person  should  now  be  admitted  to  a 
Christian  church  unless  he  gives  evidence  of  conversion 
of  soul  to  God,  makes  a  public  profession  of  his  faith 
in  Jesus  Christ,  and  of  his  own  free-will  enters  into 
covenant  with  the  people  of  God,  to  walk  with  them  in 
accordance  with  the  faith  and  ordinances  of  the  gospel. 

III.  Another  principle  of  Congregationalism  is, 
that  a  church  should  ordinarily  consist  of  only  so  many 
members  as  can  conveniently  assemble  together  for 
public  worship,  the  celebration  of  religious  ordinances, 
and  the  transaction  of  church  business.* 

*  See  Hooker's  Survey,  P.  I.  ch.  4,  p.  45,  49;  Principles  of 
Mr.  Robinson  and  Church,  in  Prince's  Citron.  P.  II.  sec.  1,  or 
Hist.  Cong.,  p.  362 ;  Mather's  Ratio,  Intr.  p.  8,  and  art.  1 ;  Comb. 


PRINCIPLES.  41 

The  Greek  work  kKKhjcla  (ecclesia)  commonly  ren- 
dered church,  literally  signifies  "  a  congregation,  an 
assembly,"  "  an  assembly  called  out  or  separated  from 
others ; "  and  it  is  used  in  the  New  Testament,  for 
the  most  part,  to  designate  either  the  whole  body  of 
Christians,  or  a  single  congregation  of  professed  be- 
lievers, united  together  for  religious  purposes.*  In 
this'  latter  sense  it  seems  to  be  used  by  the  sacred 
writers  in  more  than  sixty  different  instances.  In 
Acts  2 :  47,  we  read :  "  The  Lord  added  to  the  church 
daily  such  as  should  be  saved."  Now  this  church  is 
expressly  described  as  a  single  congregation,  a  vol- 
untary association  of  persons  for  religious  purposes, 
who  could  meet  together  to  worship  God  and  trans- 

Plaff.  ch.  3,  §  4 ;  Bartlett's  '•'•Model  of  the  Primitive  Congrega- 
tional Way"  in  Hanbury,  Vol.  III.  ch.  72 ;  Congregational  Man- 
ual, prepared  by  Drs.  Woods,  Humphrey,  Snell,  Shepard,  Cooley, 
Storrs,  and  Cooke,  ch.  2,  §  3. 

*  See  Campbell's  Lectures  on  Ecclesiastical  History,  Lect.  vi. 
p.  100,  105,  106;  King's  Prim.  CM.,  ch.  1,  particularly  §  2;  Ne- 
ander,  Vol.  I.  p.  169.  See  on,  Part  III.  of  this  work. 

Henry  Jacob,  '  whose  writings,'  says  Anthony  Wood,  '  bespeak 
him  learned,'  remarks  upon  the  word  eKKfyaia  as  follows :  "  I  ap- 
peal to  all  authentic  Greek  authors  —  Thucydides,  Demosthenes, 
Plato,  Aristotle,  Socrates,  etc.  —  out  of  whom  plentiful  allegations 
may  be  brought,  all  of  them  showing  that  this  word  Ecclesia 
(f/c/c/b?cn'a)  did  ever  more  signify  only  one  assembly,  and  never  a 
dispersed  multitude,  holding  many  ordinary  set  meetings,  in  far  re- 
mote places,  as  Diocesan  and  larger  churches  do.  Now  according 
to  these,  and  other  Greeks,  living  in  the  apostle's  days,  do  the 
apostles  speak.  And  this,  I  have  heretofore  often  propounded 
and  affirmed,  as  a  principal  ground  and  cause  of  our  dissent  from 
the  Church  state  in  England.  And  the  ground  is  certain :  It 
cannot  be  with  reason  spoken  against."  —  Attestation,  p.  209,  210, 
16mo,  printed  1613. 

4* 


42  CONGREGATIONALISM. 

act  church  business. —  Acts  2 :  44,  46.  4 :  23-31.  5 : 
11-14  compared  with  3 :  2,  11.  6 :  1-6.  Such  was 
the  church  at  Jerusalem,  the  first  Christian  church, 
and  the  model  after  which  all  the  apostolic  churches 
seem  to  have  been  formed.*  This  was  a  complete 
church ;  and  was,  therefore,  called  "  the  church  at 
Jerusalem."  Other  churches  are  spoken  of  as  equally 
complete ;  and  are  designated  by  the  names  of  the 
several  places  in  which  they  were  formed ;  as,  "  the 
church  at  Antioch,"  "the  church  at  Corinth,"  "the 
church  at  Ephesus,"  etc.  If  each  of  these  compa- 
nies of  Christians  had  not  been  regarded  as  aij  en- 
tire and  complete  church,  they  certainly  would  not 
have  been  thus  designated.  Instead  of  such  phrase- 
ology, we  should  have  read  of  that  portion  of  the 
church  of  Christ  which  resided  at  Ephesus,  Corinth, 
or  Antioch ;  and  not  of  the  church  of  Ephesus,  etc. 
There  was  a  church  at  Corinth,  and  another  at  Cen- 
chrea,  the  port  of  Corinth,  which,  being  but  nine 
miles  distant,  was  usually  considered  as  the  suburbs 
of  the  city  itself.  From  the  language  of  the  apostle, 
it  is  evident  that  the  associated  believers  at  Cenchrea 
were  as  truly  and  completely  a  church  as  their  more 
numerous  brethren  in  the  parent  city :  "  I  commend 
unto  you  Phebe  our  sister,  which  is  a  servant  of  the 
church  which  is  at  Cenchrea."  —  Rom.  16 :  1.  The 
obvious  reason  why  the  Christians  in  these  two  places 
were  not  united  together  in  one  church,  was,  that  in 
the  organization  of  churches  the  apostle  proceeded 
on  the  principle  that  a  church  should  consist  of  only 

*  Sec  Gieselor's  "  Text-Book  of  Ecclesiastical  History"  trans- 
lated by  Mr.  Cunningham,  Vol.  I.  p.  56. 


PRINCIPLES.  43 

so  many  persons  as  could  conveniently  assemble 
together  for  public  worship,  the  celebration  of  relig- 
ious ordinances,  and  the  transaction  of  church  busi- 
ness; and,  as  these  brethren  were  nine  miles  apart, 
though  resident  in  the  same  city,  and  sufficiently 
numerous  in  each  place  to  constitute  a  distinct 
church,  he  organized  them  separately.  In  the  Epis- 
tle'to  the  Colossians  we  have  three,  if  not  four  dis- 
tinct" churches  mentioned,  all  within  a  very  shori 
distance  of  each  other,  namely :  that  of  Laodicea,. 
that  in  the  house  of  Nymphas,  in  Colosse,  and  in 
Hierapolis.  The  first  and  the  last  were  about  six 
miles  apart,  and  Colosse  was  between  them :  — 
"  Them  that  are  in  Laodicea  and  them  in  Hierapolis. 
....  Salute  the  brethren  which  are  in  Laodicea,  and 
Nymphas,  and  the  church  which  is  in  his  house. 
And  when  this  epistle  is  read  among  you,  cause 
that  it  be  read  also  in  the  church  of  the  Laodiceans ; 
and  that  ye  also  read  the  epistle  from  Laodicea." 
—  Col.  4:13-16. 

Another  consideration  which  goes  to  establish  the 
position  that  the  churches  founded  by  the  apostles 
were  single  congregations,  is,  that  so  many  distinct 
churches  are  mentioned  in  the  New  Testament.  Not 
less  than  thirty-five  different  churches  are  expressly 
named,  or  so  referred  to  as  to  leave  little  doubt  of 
their  existence.*  And  yet  these  evidently  constituted 

*  The  following  are  the  particular  churches  mentioned  or  re- 
ferred to  in  the  New  Testament :  Jerusalem  —  Acts  i-viii ;  Sama- 
ria, 8:5;  Damascus,  9:  10,  19;  Lydda,  Saron,  and  Joppa,  9:  32, 
38;  Cesarea,  x..  18:  22;  Antioch,  xi.  Antioch  in  Pisidia,  xiii. 
Iconimn,  14:  1-4,21-23;  Lystra,  16:  2;  Derbe,  16:  1,  2,4-6; 
Philippi,  16:  12-40;  Thessalonica,  17:  1-10;  Berea,  17:  10-14; 


44  CONGREGATIONALISM. 

but  a  small  part  of  all  the  "  churches  of  the  saints  " 
which  were  organized  by  the  apostolic  laborers ;  for 
the  inspired  writers  often  refer  to  "  the  churches  "  of 
certain  districts  of  country,  as  if  they  were  very  nu- 
merous :  thus  we  read  of  "  the  churches  throughout 
all  Judea,  and  Galilee,  and  Samaria  "  —  Acts  9 :  31 ; 
of  the  apostles  going  "through  Syria  and  Cilicia, 
confirming  the  churches"  —  Acts  15:  40,  41 ;  "  of  the 
churches  [of  Phrygia]  being  established  in  the  faith 
and  increased  in  number  daily  "  —  Acts  16 :  1-6  ;  in 
another  place  we  read  that  Paul  went  "  over  all  the 
country  of  Galatia  and  Phrygia  in  order,  strengthen- 
ing all  the  disciples."— Acts  18:  23.  1  Cor.  16:  1. 
Gal.  1:2.  In  Pisidia  and  Pamphylia  the  apostles 
"  ordained  them  elders  in  every  church."  —  Acts  14: 
23,  24.  We  read  also  of  "  the  churches  of  Asia  "  — 

1  Cor.  16:  19;  of  "the  churches  of  Macedonia"  — 

2  Cor.  8:1;  and  Paul's  direction  to  Titus  to  "  ordain 
elders  in  every  city "  of  Crete  —  Tit.  1 :  5.     Now, 
these  expressions  clearly  imply,  that  the  number  of 
individual  churches  in  the  days  of  the  apostles  was 
very  great ;  so  great  as  to  constrain  us  to  think  that 
a  church  then  consisted  only  of  a  single  congregation 
of  believers,  and  this  not  so  numerous  as  to  forbid  a 
"  whole  church  "  from  assembling  together  for  public 
worship,  the  celebration  of  religious  ordinances,  and 

Corinth,  xviii.;  Ephesus,  xix.;  Troas,  20:  5-11;  Tyre,  21:  4; 
Ptolemais,  21:  7;  Puteoli,  28:  13,  14;  Rome,  28:  14,  16;  Colosse, 
Hierapolis,  Laodicea,  Col.  1:  2.  4:  13-16;  Cenchrea,  Rom.  16:  1; 
Babylon,!  Pet  5:  13;  Smyrna,  Pergamos,  Thyatira,  Sardis,  Phil- 
adelphia, Rev.  1:11;  the  church  in  the  house  of  Priscilla  and 
Aquila,vRom.  16:  5;  1  Cor.  16:  19;  Nymphas,  Col.  4:  15;  and 
Philemon,  Phil.  2. 


PRINCIPLES.  45 

the  transaction  of  business,  sometimes  even  in  a 
private  house.  —  See  Acts  14 :  27.  1  Cor.  5 :  4.  2 
Thess.  2 :  1.  Rom.  16 :  5.  1  Cor.  16 :  19.  Col.  4 : 
15.  Philemon  2. 

If,  then,  such  was  the  character  of  the  apostolic 
churches,  we  infer  that  such  should  be  the  character 
of  all  Christian  churches,  in  all  countries,  and  all 
periods  of  time. 


OBJECTIONS    CONSIDERED. 

It  is  objected  to  these  views,  that  the  size  of  some 
of  the  apostolic  churches  forbids  us  to  believe  that 
they  were  congregationally  organized.*  Milner  says : 
"  It  is  absurd  to  suppose  that  the  great  church  at 
Ephesus,  in  the  decline  of  St.  John's  life,  should  be 
only  a  single  congregation ;  and,  most  probably,  the 
same  is  true  of  all  the  rest."  He  then  goes  on  to 
estimate  the  Christians  of  Ephesus  at  "  many  thou- 
sands," and  the  church  at  Jerusalem  at  the  same. 
Hence  he  draws  the  inference,  that  their  members 
could  not  all  have  met  together  for  church  purposes ; 
and  therefore,  could  not  have  been  congregationally 
organized.  And  Slater  insists,  that  it  is  highly  im- 
probable that  the  church  at  Antioch  could  have  been 
a  single  congregation. 

It  is  a  sufficient  reply  to  these  objectors,  to  say, 
that  two,  out  of  the  three  churches  which  they  have 
selected  as  examples  for  their  purpose,  are  expressly 
declared  to  have  been  congregational  in  their  char- 


*  See  Milner 's  Chh.  Hist.,  Cent.  HI.  ch.  20,  and  Slater's  "  Orig- 
inal Draught"  Am.  ed.  p.  70-72. 


46  CONGREGATIONALISM. 

acter,  i.  e.  capable  of  assembling  together  in  one  place 
for  religious  purposes.  It  is  true  that  three  thousand 
were  added  to  the  church  at  Jerusalem,  as  the  result 
of  the  preaching  of  Peter  and  the  other  apostles  on 
the  day  of  Pentecost,  and  two  thousand  or  more  after- 
wards.—  Acts  4 :  4.  But  it  must  be  remembered  that 
many  of  these  were  Parthians,  and  Medes,  and  Elam- 
ites,  and  dwellers  in  Mesopotamia,  and  in  Judea,  and 
Cappadocia,  Pontus,  Asia,  etc.  (Acts  2:  9-11),  who 
had  assembled  at  Jerusalem  to  keep  the  feast  of  Pen- 
tecost, and  who  soon  left  the  city  for  their  distant 
homes.  Subsequently,  additions  were  made  to  this 
church,  from  time  to  time,  "  of  such  as  should  be 
saved;"  but  how  many  of  them  were  stated  residents 
in  the  city,  we  are  not  informed.  The  following  ref- 
erences will  show,  that  however  numerous  this 
church  may  have  been,  its  members  could,  neverthe- 
less, assemble  together  for  religious  purposes,  and 
often  did.—  Acts  2 :  46.  5 :  12,  42.  6:2.  15 :  4,  12. 
Dr.  Bloomfield,  in  a  note  on  Acts  5 :  12-14,  says, 
among  other  things :  .  .  .  "  The  words  faavrfs  and 
kv  -rn  area  Zoto/ujvof  ['  all '  and  '  in  Solomon's  porch']  are 
added,  because  now  that  believers  were  become  so 
very  numerous,  they  could  no  longer  hold  any  gen- 
eral assemblies  for  divine  worship  in  the  vnepouv,  [upper 
chamber]  which  they  had  before  occupied,  but  were 
obliged  to  resort  to  the  portico  of  the  Temple,  here 
mentioned.  Of  course,  by  faav-eg  [all]  are  meant  Ihe 
Christians  at  large ;  and  not,  as  some  have  thought, 
the  apostles." 

Milner  (ut  sup.)  and  Slater  (p.  32)  both  urge  the 
expression  in  Acts  21 :  20,  addressed  to  Paul  by  the 
elders  of  the  church  at  Jerusalem,  to  prove  that  there 


PRINCIPLES.  47 

must  have  been  more  than  one  congregation  of  be- 
lievers in  that  city :  "  Thou  seest,  brother,  how  many 
thousands  of  Jews  there  are  \vhich  believe." 

These  learned  men,  in  their  eagerness  to  make  up 
a  diocesan  church  at  Jerusalem,  seem  to  have  over- 
looked the  fact,  that,  at  the  time  these  words  were 
spoken,  the  city  was  full  of  Jews  from  all  parts  of  the 
empire,  come  up  to  keep  the  feast  of  Pentecost. 
See  'Acts  21 :  27  compared  with  20  :  16.  Of  Eph- 
esus,  we  only  know  that  Paul  labored  there  "in 
season  and  out  of  season,"  "  by  the  space  of  three 
years  ; "  and  that  "  mightily  grew  the  word  of  God 
and  prevailed."  But  Paul,  doubtless,  would  have 
considered  the  encouragement  to  remain  in  this  city 
ample,  had  he  seen  a  few  hundreds  turning  to  the 
Lord,  instead  of  "many  thousands,"  as  Milner  sup- 
poses ;  and  Luke  would  have  been  justified  in  de- 
claring that  "  mightily  grew  the  word  of  God,"  had 
some  hundreds  of  souls  been  converted  in  that  prof- 
ligate city.  It  should  be  borne  in  mind,  also,  that 
Ephesus  was  a  great  mart  for  the  country  round 
about  it,  and  a  famous  resort  for  the  idolaters  of  Asia 
Minor,  because  here  was  that  wonder  of  the  world, 
the  temple  of  Diana,  the  goddess  of  the  Ephesians. 
For  this  reason,  if  for  no  other,  the  apostle  might 
have  thought  it  proper  to  devote  special  attention  to 
Ephesus;  since  by  being  there,  he  could,  in  effect, 
preach  the  gospel  throughout  all  Asia,  as  Luke  tells 
us  he  did.  See  Acts  19:  10.  And  if  there  were 
"  many  thousands  "  converted  in  this  city,  multitudes 
of  them,  doubtless,  were  but  temporary  residents 
there. 

Slater  labors  hard  to  rebut  the  idea  that  the  church 


48  CONGREGATIONALISM. 

at  Antioch  was  a  congregational  church.  For  this 
purpose,  he  refers  repeatedly  to  the  lltn  chapter  of 
Acts.  He  quotes,  however,  only  a  few  words  from 
the  sacred  text  under  each  specification:  had  he 
given  the  entire  passage,  he  would  have  overturned 
his  whole  argument,  so  far  as  the  testimony  of  Scrip- 
ture goes.  In  reference  to  the  religious  excitement 
among  the  Antiochians,  he  says :  "  Tidings  of  this 
came  to  the  church  of  Jerusalem,  where  the  whole 
college  of  apostles  were  in  readiness  to  consult  for 
them.  They  send  Barnabas,  a  good  man,  etc.  .  .  . 
to  improve  this  happy  opportunity."  .  .  . 

Was  it  by  design,  or  accident,  that  we  are  thus 
left  to  understand  that  the  apostles  sent  Barnabas  to 
Antioch  ?  However  this  may  be,  certain  it  is,  that 
the  sacred  text  gives  no  countenance  to  such  a  rep- 
resentation. It  reads  thus :  "  Then  tidings  of  these 
things  came  unto  the  ears  of  THE  CHURCH  which  was 
in  Jerusalem :  and  THEY  sent  forth  Barnabas,  that  he 
should  go  as  far  as  Antioch." — Acts  11:  22.  Not 
one  syllable  is  said  of  "  the  whole  college  of  apos- 
tles ; "  but  the  whole  matter  is  spoken  of  as  one  in 
which  "  THE  CHURCH  which  was  in  Jerusalem "  was 
concerned.  It  was  the  church  that  received  the  glad 
news,  and  it  was  the  church  that  sent  forth  Barnabas. 

Notice,  again,  the  representation  in  the  next  par- 
agraph of  the  "  Draught : "  "  But  to  forward  this 
work,  .  .  .  Barnabas  travels  to  Tarsus,  and  joins 
Saul,  .  .  .  and  returning  with  him  to  Antioch,  they 
continue  a  whole  year  together  in  that  populous  city, 
teaching  much  people."  Now,  compare  this  passage 
with  the  text,  of  which  it  is  a  paraphrase :  "  And  it 
came  to  pass,  that  a  whole  year  they  [Barnabas  and 


PRINCIPLES.  49 

Saul]  assembled  themselves  with  the  church,*  and 
taught  much  people,"  u^ov  lK.avb.v,  a  great  multitude. 
Acts  11:  26.  It  is  evident,  from  this  passage,  that 
large  as  was  the  multitude,  the  church  at  Antioch  at 
this  time  was  not  so  large  but  that  it  could  assemble 
together  with  their  teachers  for  public  worship. 

Another  observation  of  Slater's  respecting  the 
"harvest  of  Christian  converts  those  apostolical  la- 
borers made,  assisted  by  all  that  fled  thither  from 
Jerusalem,  besides  by  the  men  of  Cyprus  and  Cy- 
rene,"  etc.  deserves  remark.  This  observation,  de- 
signed evidently  to  carry  the  impression  that  there 
must  have  been  a  sort  of  diocesan  church  at  Antioch, 
even  in  the  apostles'  days,  receives  a  satisfactory 
answer  from  two  or  three  texts  of  Scripture.  Not  to 
urge  Acts  13 :  1-4,  where  we  are  plainly  taught  that 
the  whole  church  of  Antioch  were  assembled,  and 
were  concerned  in  the  work  of  setting  apart  Barna- 
bas and  Saul  as  missionaries  to  the  Gentiles  —  we 
may  refer  to  Acts  14 :  25-27 ;  "  And  when  they 
[Barnabas  and  Saul]  had  preached  the  word  in  Perga, 
they  went  down  into  Attalia ;  and  thence  sailed  to  An- 
tioch, from  whence  they  had  been  recommended  to 
the  grace  of  God  for  the  work  which  they  fulfilled ; " 
that  is,  the  work  of  preaching  the  gospel  to  the  Gen- 
tiles, to  which  they  had  been  set  apart,  as  I  suppose, 
by  the  church  of  Antioch.  "  And  when  they  were 


*  ~Lvvax&fivai  kv  rrj  eKK^aia.  Bloomfield  would  render  it, 
"  were  associated  in  the  congregation  [as  colleagues]."  Kuinoel 
however,  sanctions  our  translation :  '•  convenicbant  cum  coetu" 
says  he  —  they  assembled  with  the  church.  It  is  not,  however, 
material  to  our  purpose  which  interpretation  we  adopt. 

5 


50  CONGREGATIONALISM. 

come,  and  had  gathered  the  church  together,  they  re- 
hearsed all  that  God  had  done  with  them."  .  .  . 
Now,  here  we  have  "the  church  that  was  at  Antioch7" 
"gathered  together"  It  was  not  the  elders  of  the 
church  that  were  gathered  together,  but  —  the  church 
itself.  We  are  thus  taught,  that  all  the  "  harvest  of 
Christian  converts"  which  had  then  been  reaped, 
could  as  yet  be  gathered  into  one  place. 

And  even  at  a  somewhat  later  period,  after  the  di- 
vision of  the  church  about  the  question  of  circum- 
cision, to  which  Slater  refers  as  a  further  evidence 
that  the  converts  at  Antioch  were  too  numerous  to 
be  included  in  a  single  congregational  church  —  even 
after  this,  we  learn  that  the  whole  multitude  could  be 
gathered  together.  In  the  15th  chapter  we  read,  that 
it  pleased  "the  apostles  and  elders,  ivltli  the  whole 
church  "  at  Jerusalem,  "  to  send  chosen  men  of  then- 
own  company  to  Antioch,"  to  carry  the  opinion  of 
the  Jerusalem  church  upon  the  agitated  question : 
"  So  when  they  were  dismissed  [by  the  church  at 
Jerusalem]  they  came  to  Antioch  ;  and  when  they 
had  gathered  the  multitude  together  they  delivered 
the  epistle,"  etc.  See  Acts  15:  22-30.  By  "the 
multitude,"  no  one  can  doubt  but  that  the  whole 
body  of  believers  is  intended  ;  for  the  same  expression 
is  used  in  the  12th  verse  of  this  chapter  to  denote  the 
whole  body  of  Christians  at  Jerusalem.  Compare 
4th,  6th,  12th,  22d  and  23d  verses. 

Now,  I  would  "  refer  to  the  sober  judgment  of  all " 
impartial  men  to  say,  whether  the  Scriptures  must 
not  be  wrested  from  their  natural  and  obvious  mean- 
ing, in  order  to  make  the  church  at  Antioch  any 
thing  more  than  a  congregational  church  ?  —  that  is, 


PRINCIPLES.  51 

a  body  of  believers  who  could  assemble  together  in 
one  place  for  religious  purposes  ?  As  to  what  is  true 
of  this  church  after  the  apostles'  times — whether  An- 
tioch  contained  one  or  fifty  congregations  of  Chris- 
tians—  I  am  not  concerned  just  now  to  know;  but 
if  any  man  will  open  the  Acts  of  the  Apostles  and 
read  from  the  lllh  to  the  16th  chapter,  and  find 
any  thing  that  savors  of  Diocesan  Episcopacy,  or  any 
thing  that  contradicts  the  idea  that  the  church  at 
Antioch  and  the  others  there  spoken  of  were  congre- 
gational in  their  character,  he  must  understand  lan- 
guage very  differently  from  what  I  am  able  to  do. 

The  church  in  Corinth,  which  we  may  reasonably 
suppose  was  not  the  least  among  the  apostolic 
churches,  was  yet,  evidently  but  a  single  congrega- 
tion ;  for  the  apostle  speaks  of  their  coming  "  together 
into  one  place  "  to  eat  the  Lord's  supper,  —  1  Cor. 
11 :  20,  33 ;  and  of  "  the  whole  church "  coming 
"  together  into  one  place  "  for  public  worship,  — 14  : 
23,  26. 

Thus  it  appears,  from  the  express  words  of  the 
New  Testament,  that  the  church  at  Jerusalem, 
though  large,  yet  consisted  of  but  a  single  congrega- 
tion ;  and  that  "  the  whole  multitude  of  the  disci- 
ples "  composing  it  could,  and  did  meet  together  for 
public  worship  and  the  transaction  of  church  busi- 
ness. The  same  is  true  of  the  church  at  Antioch, 
and  of  the  church  at  Corinth;  and  if  so,  we  may 
reasonably  believe,  of  all  the  churches  mentioned  in 
the  New  Testament. 

So  clear  is  the  testimony  of  Scripture  upon  this 
point,  that  many  Episcopal  and  Presbyterian  writers 
have  been  constrained  to  admit,  that  the  apostolic 


52  CONGREGATIONALISM. 

churches  were  congregational  in  their  organization 
and  practice,  and  so  continued  until  their  inspired 
teachers  were  removed.  But  these  writers  object  to 
the  inference,  that  all  churches  should  be  modelled 
after  these  primitive  patterns ;  because  they  regard 
these  as  adapted  to  the  apostolic  age  alone.* 

But  why,  we  ask,  did  the  apostles  organize 
churches  throughout  the  Roman  Empire  upon  a 
plan  which  they  must  have  known  (according  to  the 
supposition  under  consideration)  would  be  adapted 
to  their  circumstances  for  a  very  few  years  only  ? 
Could  Paul  have  regarded  himself  as  "  a  wise  master- 
builder  "  when  laying  the  foundation,  and  framing 
together  a  "  house  "  which  would  require  an  entire 
remodelling  as  soon  as  the  grave  should  close  upon 
himself  and  his  inspired  companions  ?  —  an  event  of 
which  he  lived  in  daily  expectation.  Can  it  be,  that 
the  apostolic  organizations  were  no  better  than  so 
many  temporary  sheds,  constructed  merely  for  the 
emergency  of  the  times,  and  designed  to  be  taken 
down,  and  replaced  by  the  fair  temple  of  Episcopacy 
or  Presbyterianism  so  soon  as  the  church  should 
become  sufficiently  numerous  and  rich  for  this  pur- 
pose, and  her  inspired  guides  should  be  removed  ? 
We  cannot  regard  such  a  supposition  as  reasonable. 

IV.  It  is  a  principle  of  Congregationalism,  that 
every  church  is  competent  to  choose  its  own  officers^ 
discipline  its  own  members,  and  transact  all  other  ap- 
propriate business,  independently  of  any  other  church^ 

*  See  Waddington's  Ilixtory  of  the  Church,  (Harper's  edition,) 
ch.  2,  §  2.  Machine's  note  to  Mosheim,  Vol.  I.  P.  II.  ch.  2,  n.  6. 
See  also  Part  III.  of  this  work.  —  "Modern  Writers." 


PRINCIPLES.  53 

or  ecclesiastical  body  or  person ;  or,  in  other  words  — 
that  all  church  power  is  vested  in  the  hands  of  those 
who  constitute  the  church.* 

This  principle  flows  naturally  and  unavoidably 
from  the  preceding.  If  a  church  be  an  authorized, 
voluntary  association,  organized  for  specific  and 
lawful  purposes ;  then  this  association  must  have  the 
right  to  choose  such  officers,  make  such  regulations, 
and  adopt  such  measures  as  are  essential  to  the  ends 
for  which  it  is  formed  ;  all  being  done  in  accordance 
with  the  general  directions  of  God's  Word,  or  at  least, 
in  a  manner  consistent  with  the  spirit  of  that  Word. 

(1)  As  to  the  election  of  church  officers.  We  find 
this  right  fully  recognized  in  the  practice  of  the  apos- 
tolic churches.  For  example :  in  Acts  1 :  15-26  there 
is  an  account  of  the  proceedings  of  the  church  at 
Jerusalem  immediately  after  Christ's  ascension,  in 
choosing  an  apostle  in  the  place  of  Judas.  It  is  as 
follows :  "  And  in  those  days  Peter  stood  up  in  the 
midst  of  the  disciples,  and  said,  (the  number  of  the 
names  together  were  about  a  hundred  and  twenty,) 
men  and  brethren,  this  Scripture  must  needs  have 
been  fulfilled,  which  the  Holy  Ghost  by  the  mouth 
of  David  spake  before  concerning  Judas,  which  was 
guide  to  them  that  took  Jesus.  For  he  was  num- 
bered with  us,  and  had  obtained  part  of  this  ministry 

*  Robinson  and  Church  —  Prince  Chron.  Part  II.  sect.  1,  and 
Hist.  Cong.,  p.  327,  330,  338,  339,  362;  Thomas  Hooker,  P.  I.  ch. 
11-13,  partic.  at  p.  187,  188,  219,  220,  221,  §  5;  Cotton's  Way  of 
the  Cong.  Chhs.,  ch.  1,  sect.  1,  andWay  of  Cong.  Chhs.  Cleared,  P. 
II.  ch.  1,  partic.  at  p.  3,  5,  10,  19  ;  Keys  of  tlie  Kingdom  of  Heaven, 
p.  67-70,  76-91,  100;  Ratio  Disc.,  p.  9  ;  Camb.  Platf.  ch.  5,  8,  10, 
§  2,  5  ;  S.  Mather's  Apology,  ch.  1. 

5* 


54  CONGREGATIONALISM. 

.  .  .  Wherefore  of  these  men  which  have  companied 
with  us,  all  the  time  that  the  Lord  Jesus  went  in  and 
out  among  us,  beginning  from  the  baptism  of  John, 
unto  that  same  day  that  he  was  taken  up  from  us, 
must  one  be  ordained  to  be  a  witness  with  us  of  his 
resurrection.  And  they  appointed  two,  Joseph  called 
Barsabas,  who  was  surnamed  Justus,  and  Matthias. 
And  they  prayed,  and  said,  Thou,  Lord,  which  know- 
est  the  hearts  of  all  men,  shew  whether  of  these  two 
thou  hast  chosen,  that  he  may  take  part  of  this  min- 
istry and  apostleship,  from  which  Judas  by  trans- 
gression fell,  that  he  might  go  to  his  own  place. 
And  they  gave  forth  their  lots,  and  the  lot  fell  upon 
Matthias;  and  he  was  numbered  with  the  eleven 
apostles." 

By  "  lots  "  (tfj/povf)  here,  we  may  understand  votes 
—  they  gave  their  votes.  "  And  the  lot  fell  upon 
Matthias ;  and  he  was  numbered  with  the  eleven " 
apostles :  —  (Tvy/carev^^,  chosen  by  a  common  suffrage, 
says  Wahl.  That  is,  Matthias  became  one  of  the 
apostles  by  the  common  suffrage  of  the  brethren  of 
the  church  at  Jerusalem.* 


*  Mosheim,  in  his  "  Commentaries  on  the  Affairs  of  the  Chris- 
tians before  the  time  of  Constantino  the  Great,"  has  a  long  note, 
in  which  he  maintains  the  above  view  of  the  matter.  He  consid- 
ers K^f/pof,  a  lot,  as  synonymous,  in  this  connection,  with  ipfyos,  a 
suffrage  or  vote;  and  he  supposes  that  Luke  meant  by  the  ex- 
pression—  "  they  gave  forth  their  lots,"  simply  this:  —  "  and  those 
who  were  present  gave  their  votes."  He  also  supposes  that  the  sub- 
sequent method  of  the  most  ancient  Christian  churches,  in  electing 
their  teachers  and  pastors,  was  founded  on  the  manner  of  pro- 
ceeding to  which  the  apostles  had  recourse  on  this  occasion. — 
Vol.  I.  p.  136-138. 


PRINCIPLES.  .  55 

Now,  if  the  brethren  of  the  church  at  Jerusalem,  in 
the  presence,  and  by  the  direction  of  the  apostles 
themselves,  were  authorized  to  make  such  an  elec- 
tion, are  not  those  churches  which  are  formed  after 
the  model  of  this  primitive  church,  empowered  to 
choose  their  own  officers  ? 

In 'Acts  6  :  1—6,  we  have  another  instance  in  which 
this  same  model-church  exercised  the  right  of  choosing 
ecclesiastical  officers :  "  And  in  those  days,  when  the 
number  of  the  disciples  was  multiplied,  there  arose 
a  murmuring  of  the  Grecians  against  the  Hebrews, 
because  their  widows  were  neglected  in  the  daily 
ministration.  Then  the  twelve  called  the  multitude 
of  the  disciples  unto  them,  and  said,  It  is  not  reason 
that  we  should  leave  the  word  of  God,  and  serve 
tables.  Wherefore,  brethren,  look  ye  out  among  you 
seven  men  of  honest  report,  full  of  the  Holy  Ghost 
and  wisdom,  whom  we  may  appoint  over  this  busi- 
ness. But  we  will  give  ourselves  continually  to 
prayer,  and  to  the  ministry  of  the  word.  And  the 
saying  pleased  the  whole  multitude :  and  they  chose 
Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost, 
and  Philip,  and  Prochorus,  and  Nicanor,  and  Timon, 
and  Parmenas,  and  Nicholas  a  proselyte  of  Antioch, 
whom  they  set  before  the  apostles :  and  when  they 
had  prayed,  they  laid  their  hands  on  them." 

But,  why  did  not  the  apostles  select  these  men  ? 
or  the  apostles  and  elders  select  them  ?  Why  was 
the  matter  submitted  to  "  the  whole  multitude  of  the 
disciples  ?  "  For  the  very  obvious  reason,  that  it  was, 
in  the  judgment  of  the  apostles,  the  prerogative  of  the 
church  to  choose  its  own  officers. 

In  Acts  14:  23,  24,  we   have   an  account  of  the 


56  CONGREGATIONALISM. 

election  and  consecration  of  elders  in  the  churches  of 
Pisidia  and  Pamphilia,  under  the  direction  of  Paul 
and  Barnabas :  "  And  when  they  had  ordained  them 
elders  in  every  church  [or  as  Doddridge  renders  it  — 
constituted  presbyters  for  them,  etc.]  and  had  prayed 
with  fasting,  they  commended  them  to  the  Lord  on 
whom  they  believed,"  etc.  The  Greek  word  here 
translated  "  ordained,"  is  x^poTovf/vavref  (cheirotone- 
santes),  from  *«>  (cheir)  the  hand,  and  reivu  (teino) 
to  stretch  out.  Wahl  renders  the  word,  "  to  vote  by 
holding  up  the  hand."  Schrevelius  gives,  as  the 
meaning  of  the  word,  "  to  raise  up  and  extend  the 
hands — to  elect  by  hand-vote  —  to  vote  by  holding 
up  the  hand."  Bloomfield,  as  we  might  expect,  re- 
sists this  interpretation ;  but  admits  that  "  several  of 
the  ablest  commentators  "  adopt  it.  Doddridge  has 
a  long  and  able  note  upon  this  passage.  He  main- 
tains that  the  Greek  word  employed  in  the  text 
clearly  denotes  that  the  elders  were  elected  by  a  vote 
of  the  several  churches  over  which  they  were  respec- 
tively placed.  In  this  opinion  agree  Erasmus,  Calvin, 
and  Beza.  Beza  says :  "  The  force  of  this  word 
(xEiporovT/oavTef)  is  to  be  noted,  that  we  may  know  Paul 
and  Barnabas  did  nothing  by  their  private  will,  nei- 
ther exercised  any  tyranny  in  the  church."  —  Calvin 
says :  "  Luke  relates  that  elders  were  ordained  in  the 
churches  by  Paul  and  Barnabas,  but  at  the  same 
time  he  distinctly  marks  the  manner  in  which  this 
was  done,  namely,  by  the  suffrages  or  votes  of  the 
people ;  for  this  is  the  meaning  of  the  term  he  there 

employs  |    X£LPOTOV'laav'1^    npcafivTTjpovc;    /car'    enK^rjaiav.       Acts 

14 :  23.  Those  two  apostles,  therefore,  ordained  ; 
but  the  whole  multitude,  according  to  the  custom  ob- 


PRINCIPLES.  57 

served  in  elections  among  the  Greeks,  declared  by 
the  elevation  of  their  hands  who  was  the  object  of 
their  choice."  * 

Dr.  Owen  maintains  the  correctness  of  this  inter- 
pretation, with  great  learning  and  ability.f  "Xeipo- 
roveiv,"  says  he,  "  is  the  same  with  raj-  #«>*?  alpeiv  [to 
raise  the  hands],  nor  is  it  ever  used  in  any  other  sig- 
nification." "  He,"  continues  Dr.  Owen,  "  is  a  great 
stranger  unto  these  things,  who  knoweth  not  that 
among  the  Greeks,  especially  the  Athenians,  from 
whom  the  use  of  this  word  is  borrowed  or  taken, 
xeipoTovia  [the  act  of  voting]  was  an  act  oAw  r???  tnK^ma^, 
'  of  the  whole  assembly '  of  the  people  in  the  choice 
of  their  officers  and  magistrates."  He  quotes  from 
Demosthenes  and  Thucydides  in  proof  of  this.  It  is 
clear  that  this  word  is  employed  2  Cor.  8 :  19,  to 
designate  such  an  act  of  the  church —  a  popular  vote. 
In  speaking  of  Titus,  the  apostle  says  "he  was 
chosen  (or  being  chosen)  of  the  churches  (a'«porov^e^ 
VTTO  TUV  e/c/t/i;/cnwv)  to  travel  with  us  with  this  grace ; " 
that  is,  with  the  collection  made  for  the  relief  of  the 
persecuted  Christians  in  Judea.  No  one  can  doubt 
that  Titus  was  chosen  by  a  popular  vote ;  and  as  the 
same  word  is  used  in  both  places,  the  inference  is, 
that  it  designates  the  same  act  in  both  instances. 
The  old  English  Bible  translates  the  passage : 
"  When  they  had  ordained  them  elders  by  election." 
Harrington,  in  his  Prerogative  of  Popular  Govern- 
ment, renders  the  passage  "  Ordained  them  elders  by 
the  votes  of  the  People."  The  Evangelist  evidently 

*  Institutes,  Book  IV.  ch.  3,  §  15. 

f  Owen's  Works,  English  edition,  Vol.  XX.  p.  415-418. 


58  CONGREGATIONALISM. 

meant  to  teach,  that  the  ordinations  in  the  several 
churches  were  in  accordance  with  the  wishes  of  the 
brethren  of  each  church,  as  expressed  by  their  votes. 

Another  instance  of  popular  election  is  recorded  in 
Acts  15 :  22-29 ;  where  we  read :  "  Then  pleased  it 
the  apostles  and  elders,  with  the  whole  church  [at 
Jerusalem]  to  send  chosen  men  of  their  own  company 
to  Antioch  with  Paul  and  Barnabas ;  namely,  Judas, 
surnamed  Barsabas,  and  Silas,  chief  men  among  the 
brethren  |  "  itCM&nEvovs  uvdpae  ^  avruv  KE/j.tjjai  —  "  having 
chosen  men  from  among  themselves,  to  send  [them]." 
—  See  also  25th  verse.  This  was  not  an  election  of 
church  officers  exactly,  but  rather  of  church  represent- 
atives. The  proceedings  of  the  church,  neverthe- 
less, furnish  an  important  hint  respecting  the  Chris- 
tian method  of  doing  church  business.  The  del- 
egates were  not  appointed  by  the  apostles,  nor  by 
the  apostles  and  elders ;  but  by  "  the  apostles  and 
elders,  with  the  whole  nJiurch."  Neander  says :  "  Re- 
specting the  election  of  officers  in  the  church,  it  is 
evident  that  the  first  deacons,  and  the  delegates  who 
were  authorized  by  the  church  to  accompany  the 
apostles,  were  chosen  from  the  general  body. — 2  Cor. 
8:  19.  From  these  examples,  we  may  conclude 
that  a  similar  mode  of  proceeding  was  adopted  at 
the  appointment  of  presbyters."  * 

But,  if  it  was  the  right  and  privilege  of  the 
churches  formed  by  the  apostles  themselves,  and 
while  under  their  special  supervision  and  instruction, 
to  choose  their  own  officers  and  representatives,  can 


*  History  of  Hie  Apostolical  Churches,  Vol.  I.  p.   181,  3d  ed. 
So  says  Mosheim.  —  Commentaries,  Vol.  I.  p.  219  and  note. 


PRINCIPLES.  59 

this  right  and  privilege  be  lawfully  denied  to  any 
church  founded  on  the  same  general  principles,  and 
composed  of  the  same  materials  as  were  the  apos- 
tolic churches  ? 

(2)  In  proof  that  Christ  has  given  to  his  churches 
the  right  to  discipline  offending  members,  may  be  ad- 
duced, first  of  all,  that  important  passage  in  Matt. 
18  :„  15-18,  "  If  thy  brother  shall  trespass  against 
thee,  [a/zap:  rjai),  amartese,  commit  a  serious  offence,  sin 
against  thee.  The  same  word  is  used  Matt.  27 :  4. 
Luke  15:  18,  21.  Rom.  2:  12.  3 :  23.  1  John  1:  10, 
and  is  translated  sinned,]  go  and  tell  him  his  fault 
between  thee  and  him  alone :  if  he  shall  hear  thee, 
thou  hast  gained  thy  brother.  But  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more  ;  that 
in  the  mouth  of  two  or  three  witnesses,  every  word 
may  be  established.  And  if  he  neglect  to  hear  them, 
tell  it  unto  the  church :  but  if  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  a  heathen  man  and  a 
publican.  Verily  I  say  unto  you,  whatsoever  ye 
shall  bind  on  earth,  shall  be  bound  in  heaven :  arid 
whatsoever  ye  shall  loose  on  earth,  shall  be  loosed  in 
heaven:"  —  *  that  is,  your  doings  as  a  church  on 
earth  shall  be  ratified  by  me  in  heaven. 

To  avoid  the  natural  inference,  that  the  power  of 
excommunication  is  here  put  into  the  hands  of  the 
church,  it  has  been  said:  that  it  is  only  the  ag- 
grieved person  who  is  to  count  the  obstinate  tres- 
passer "  as  an  heathen  man  and  publican  ; "  —  "  let 

*  Sec  an  excellent  sermon  upon  this  text  by  Dr.  Emmons,  in 
which  he  terms  the  passage,  "  The  Platform  of  Ecclesiastical  Gov- 
.  ernment,  established  by  the  Lord  Jesus  Christ." 


60  CONGREGATIONALISM. 

him  be  unto  thee"  etc.  To  this  it  may  be  replied : 
that  whatever  the  trespasser  is  to  the  offended 
brother,  he  is  —  after  the  course  pointed  out  in  the 
text  has  been  pursued  —  to  the  whole  church ;  for, 
when  the  matter  is  told  to  the  church,  and  the  church 
undertakes  to  reclaim  the  trespasser,  then  the  tres- 
pass ceases  to  be  private,  and  becomes  the  affair  of 
the  church ;  or,  in  other  words,  the  church  then  takes 
the  place  of  the  offended  brother.  It  would,  there- 
fore, be  manifestly  absurd  to  suppose  that  the  church 
ought  to  retain  in  their  fellowship  one  who  had  been 
guilty  of  such  an  offence  as  to  render  it  the  duty  of  a 
brother  of  the  church  to  consider  and  treat  him  as  a 
heathen  and  publican  —  i.  e.  as  one  destitute  of  re- 
ligious principle,  whose  society  should  be  shunned. 
The  correctness  of  this  interpretation  of  the  passage 
is  supported  by  the  following  texts.  Rom.  16 :  17. 
1  Cor.  5:  9-13.  2  Thess.  3:  6,  14,  15.  Tit.  3:  10. 
Any  one  who  will  examine  these  several  passages 
will  see,  that  they  all  relate  to  the  duty  of  churches 
towards  the  disorderly,  heretical,  and  ungodly  among 
them.  And  they  show,  conclusively,  that  it  is  the 
duty  of  churches,  after  admonishing,  and  striving  to 
reclaim  trespassers  against  the  laws  of  Christ's  king- 
dom, without  effect  —  to  purge  them  out  — to  put  them 
away  from  among  them  —  to  withdraw  themselves 
from  them  —  to  have  no  company  with  them,  that  they 
may  be  ashamed — or  to  reject  them  from  their 
number  and  fellowship,  as  no  longer  deserving  the 
name  of  brethren,  or  the  Christian  confidence  of  the 
churches.  The  passages  here  referred  to  may  be  re- 
garded as  a  commentary  on  the  common  law  of 
Christ's  kingdom  laid  down  in  the  18th  chapter  of 


PRINCIPLES.  61 

Matthew;  for  it  is  reasonable  to  suppose  that  the 
directions  of  the  Head  of  the  Church  are  to  be  fol- 
lowed, substantially  at  least,  by  all  churches,  and  in 
all  ordinary  cases  before  they  put  away  from  among 
them,  or  withdraw  themselves  from  any  man  who 
has  been  called  a  brother.  This  view  of  the  matter, 
while  it  furnishes  a  conclusive  answer  to  the  objec- 
tion which  has  been  stated  above,  and  shows  that  the 
apostolic  churches  had  the  power  of  discipline  in 
their  own  hands,  also  assists  us  in  understanding 
this  fundamental  law  of  Christian  discipline  in  Matt. 
18:  15-18. 

In  1  Cor.  5 :  1-8,  we  have  Paul's  instructions  to 
the  church  at  Corinth,  to  discipline,  and  even  to 
excommunicate  an  offending  member :  "  In  the  name 
of  our  Lord  Jesus  Christ,  when  ye  are  gathered 
together,  and  my  Spirit,  with  the  power  of  our  Lord 
Jesus  Christ "  [being  present  to  sanction  your  doings, 
I  counsel  and  direct  you]  "  to  deliver  such  an  one  unto 
Satan  for  the  destruction  of  the  flesh,  that  the  spirit 
may  be  saved  in  the  day  of  the  Lord  Jesus  : "  [i.  e.  to 
cast  him  out  of  the  church,  which  is  the  kingdom  of 
Christ,  into  the  world,  which  is  the  kingdom  of 
Satan,  there  to  experience  the  painful  consequences 
of  his  fleshly  lusts,  until  humbled  and  mortified  by 
the  fruits  of  his  apostasy,  he  shall  be  brought  back 
to  Christ  by  sincere  repentance.]  .  .  .  .  "  Know  ye 
not  that  a  little  leaven  leaveneth  the  whole  lump  ? 
Purge  out,  therefore,  the  old  leaven,  that  ye  may  be 
a  new  lump." 

Having  disposed  of  this  particular  case  of  fla- 
grant sinfulness,  the  apostle  is  reminded  of  some  in- 
structions previously  given  the  Corinthian  church 

6 


62  CONGREGATIONALISM. 

about  the  treatment  of  inconsistent  church-members. 
These  instructions  they  had  somewhat  misappre- 
hended ;  he  therefore  explains  more  fully  his  mean- 
ing; showing  that  he  spake  not  of  irreligious  and 
immoral  men  who  were  of  the  world,  but  of  such  as 
had  crept  unawares  into  the  church.  He  tells  the 
brethren,  that  they  had  power  to  pass  judgment  on 
such  offenders,  and  requires  them  to  put  them  away 
from  among  them  :  "  I  wrote  unto  you  in  an  epistle, 
not  to  company  with  fornicators  :  yet  not  altogether 
with  the  fornicators  of  this  world,  or  with  the  cov- 
etous, or  extortioners,  or  with  idolaters :  for  then 
must  ye  needs  go  out  of  the  world.  But  now  I  have 
written  unto  you  not  to  keep  company,  if  any  man 
that  is  called  a  brother  be  a  fornicator,  or  covetous, 
or  an  idolater,  or  a  railer,  or  a  drunkard,  or  an  extor- 
tioner :  with  such  a  one  no  not  to  eat.  For  what 
have  I  to  do  to  judge  them  also  that  are  without? 
do  not  ye  judge  them  that  are  within  ?  But  them 
that  are  without  God  judgeth.  Therefore  put  away 
from  among  yourselves  that  wicked  person." 

Is  it  not  perfectly  evident  that  the  Corinthian 
church  are  here  directed  to  perform  acts  of  discipline 
of  ths  highest  and  most  solemn  character  ?  even  to 
cut  off,  and  to  put  away  from  among  them,  their 
own  members. 

See  also,  2  Cor.  2 :  6-11,  where  Paul  gives  inti- 
mations to  the  church  respecting  then:  duty  to  the 
incestuous  person  after  his  repentance  for  his  sin: 
"  Sufficient,"  says  he,  "  to  such  a  man  is  this  punish- 
ment WHICH  WAS  INFLICTED  OF  MANY,"  [that  is,  doubt- 
less,  by  a  vote  of  the  majority  of  the  church,]  "so 
that  ye  ought  rather  to  forgive  him  and  comfort 


PRINCIPLES.  63 

him Wherefore  I  beseech  you  that  ye  would 

confirm  your  love  toward  him."  But  how?  Evi- 
dently by  restoring  him  to  their  favor  and  commun- 
ion. The  apostle  does  not  here  speak  as  one  having 
alone  the  key  of  the  Corinthian  church ;  but  con- 
trariwise, as  one  who  recognized  the  power  "  of  the 
many  "  (fad  ™v  XMWVUV,  of  the  majority  of  the  church) 
to  act  in  the  matter.  He  does  not  command  the 
church  to  restore  the  penitent ;  but  he  "  beseeches " 
them :  much  less  does  he  restore  the  excommuni- 
cated person  by  the  authority  vested  in  himself  as  a 
minister  of  the  gospel  of  Christ.* 

In  view  of  these  facts,  the  inquiry  arises :  If  the 
church  at  Corinth  were  authorized  to  perform  these 
most  solemn  and  most  important  of  all  ecclesiastical 
acts,  were  they  not  empowered  to  transact  all  appro- 
priate church  business  ?  And  if  Paul  himself,  "  the 
chiefest  of  the  apostles,"  did  not  presume  to  act  for 
the  church,  but  contented  himself  with  directing  them 
how  to  act  for  themselves  —  not  in  his  name,  nor  by 
his  authority,  but  in  the  name  of  the  Lord  Jesus 
Christ,  and  by  His  authority  —  then,  surely,  no 
person  has  a  right  to  control  and  dictate  a  church; 
but  the  power  to  act  authoritatively  must  rest  in 
the  church  alone,  assembled  together  in  the  name, 
and  by  the  authority  of  Jesus  Christ. 

If  in  these  passages  the  keys  of  the  church  are  not 


*  Calvin  says :  "  It  is  to  be  marked,  that  Paul,  though  an  apos- 
tle, yet  did  not  excommunicate  alone,  after  his  own  will,  but  did 
participate  the  matter  with  the  church,  that  it  might  be  done  by 
common  authority  —  communi  auctoritate." 

John  Cotton  takes  substantially  the  same  view  of  this  case,  in 
his  "  Keys  of  the  Kingdom  of  Heaven,"  p.  87-90. 


64  CONGREGATIONALISM. 

put  into  the  hands  of  the  church  —  if  the  power  to 
discipline,  and  even  to  excommunicate  (the  most 
important  of  all  church  acts)  is  not  committed  to  the 
associated  brethren,  called  the  church  —  there  is  no 
meaning  in  words.* 

With  what  show  of  reason,  then,  can  it  be  main- 
tained, that  the  power  of  excommunication  is  here 
given  to  the  apostles;  and  "in  a  qualified  sense,  may 
apply  to  Christian  teachers,  in  all  ages ; "  especially, 
when  it  is  admitted  by  the  same  critic,  that  "  tell  it 
to  the  church,"  (tiri  ry  emdwiq)  must  mean  to  the  par- 
ticular congregation  to  which  you  both,  respectively, 
belong  ?  f 

What  unprejudiced  reader  of  the  Saviour's  direc- 
tions will  think  of  denying,  that  the  power  to  bind 
and  loose,  —  to  receive  and  to  excommunicate,  —  is 
here  expressly  given  to  the  church,  as  such ;  that  is, 
to  the  "particular  congregation"  of  believers  to 
which  the  trespasser  and  the  complainant  respec- 
tively belong ;  and,  not  to  the  apostles,  as  such,  nor 
to  Christian  teachers  alone  ?  The  great  Head  of  the 
Church  knew  that  "  offences  must  needs  come." 
He  knew,  too,  that  a  church  could  not  long  continue 
an  organized  and  religious  body,  separate  from  the 
world,  if  destitute  of  power  to  "purge  out "  the  leaven 
of  impurity  which  would  inevitably  infuse  itself  into 
the  mass.  Knowing  all  this,  can  we  believe  that  He 
has  neglected  to  provide  an  effectual  remedy  ?  We 

*  Zuinglius  says :  "  If  we  look  thoroughly  into  the  words  of 
Christ  which  are  in  Matt,  xviii.  we  may  find  him  only  to  be  ex- 
communicated, whom  the  common  consent  of  that  church  in  which 
the  man  dwelleth,  hath  shut  out." — Jacob's  Attestation,  p.  30. 

f  See  BloomfielcCs  New  Test,  in  loc. 


PRINCIPLES.  65 

cannot.  This  remedy  is  pointed  out  in  the  passages 
which  have  been  quoted.  Here  we  have  an  infallible 
guide,  unto  which  if  we  take  heed  we  shall  do  well. 

Admitting  the  Congregational  principle  —  that 
every  company  of  believers  who  have  entered  into 
covenant  engagements  for  church  purposes  is  a  com- 
plete church,  and  authorized  to  transact  all  business, 
independently  of  the  authoritative  control  or  direc- 
tion- of  any  person  or  body  of  men  whatever  —  ad- 
mitting this,  the  directions  of  the  Saviour  are  easily 
understood  and  obeyed.  But,  denying  this  principle, 
how  can  we  proceed  in  cases  of  trespass?  Who, 
and  what  is  "the  church,"  to  which  we  are  ulti- 
mately to  carry  our  cause ;  and  whose  decision  is  to 
be  final  ?  If  the  apostles  alone  were  intended,  in  the 
direction  "  tell  it  to  the  church,"  then  there  is  no  one 
now  authorized  to  settle  difficulties  between  church- 
members  ;  yea,  church  discipline  is  out  of  the  ques- 
tion ;  every  member  may  walk  as  seemeth  right  in 
his  own  eyes,  with  none  to  say,  "  why  do  ye  so  ?  " 
Who  can  believe  that  Christ  has  left  his  churches  in 
such  a  condition  ?  But  suppose  it  be  said,  that  this 
disciplinary  power  is  lodged  with  the  teachers  of  the 
churches,  as  the  successors  of  the  apostles  ?  Then  I 
ask,  What  if  a  church  be  destitute  of  teachers,  as 
some  of  our  churches  are  for  a  succession  of  years  ? 
or  what  if  the  teachers  themselves  become  corrupt  ? 
What  then  becomes  of  discipline?  To  avoid  this 
difficulty,  the  power  to  discipline  offenders  may  be 
committed  to  a  "  Church  Session."  *  But  is  "  a 


*  The  Church  Session  consists  of  the  Pastor  or  Pastors,  and 
the  Ruling  Elders  of  a  Presbyterian  Congregation.  —  See  Con- 

6* 


66  CONGREGATIONALISM. 

church  session"  —  i.  e.  the  pastor  and  ruling  elders  of 
a  particular  congregation  —  "  the  church  "  of  which 
Christ  speaks  in  Matt,  xviii.  and  to  which  Paul  refers 
in  his  directions  to  the  Corinthians  ?  If  it  be,  why 
then,  we  ask,  did  Paul  (1  Cor.  v.)  direct  the  Corin- 
thian church  "gathered  together,"  to  pass  an  act 
of  excommunication  upon  the  incestuous  person? 
Why  were  not  his  instructions  addressed  to  the 
officers  of  the  church  alone  ?  Is  it  not  as  clear  that 
the  apostles  directed  "  the  church  which  was  in 
Corinth"  —  that  is,  "them  that  were  sanctified  in 
Christ  Jesus,  called  to  be  saints  "  (1  Cor.  1 :  2)  —  to 
perform  this  act  of  discipline,  as  it  is,  that  his  epistle 
was  directed  to  the  church  as  a  body,  and  not  to  the 
officers  merely  ?  And  if  so,  then  have  we  not  evi- 
dence from  the  Scriptures,  that  the  power  and  right 
to  exercise  Christian  discipline  were  anciently  vested 
in  the  congregated  church?  and  that  neither  the 
elders  of  the  church,  nor  any  representatives  of  the 
body,  could  act  independently  of  the  brethren  who 
constituted  the  church  ? 

This  is  a  principle  of  our  system :  that  so  far  as 
the   management   of  its  own   affairs  is   concerned, 


fession  of  Faith  of  the  Presbyterian  Church,  18mo,  p.  388,  Phil. 
1821.  This  body  is  constructively,  the  church,  or  the  congregation. 
Dr.  Campbell's  remark  upon  such  sort  of  churches,  is  worth  re- 
peating :  "  The  notion  ....  of  a  church  representative,  how 
commonly  soever  it  has  been  received,  is  a  mere  usurper"  .... 
Lectures  on  Ecc.  Hist.  L.  x.  p.  166.  Zuinglius  says  of  a  repre- 
sentative church  —  "  ecclesia  representiva."  "  Of  this,  I  find  noth- 
ing in  the  Holy  Scriptures.  Out  of  man's  devices  any  may  feign 
what  they  list.  We  rest  in  the  Holy  Scriptures."  .  .  .  Jacob's 
Alt.  p.  101. 


PRINCIPLES.  67 

every  church  is  a  little  independent  republic ;  in- 
vested by  Christ  with  all  needful  authority  to  elect 
officers,  to  discipline  offenders,  to  administer  its  own 
government,  and  to  do  all  other  things  which  are 
necessary  to  its  individual  welfare,  and  consistent 
with  the  general  principles  of  the  gospel. 

The  principles  which  have  now  been  discussed, 
may  be  regarded  as  the  corner-stones  of  the  Congre- 
gational system.  On  these  the  whole  edifice  rests. 
Remove  either  of  them,  and  the  fair  fabric  of  Congre- 
gationalism will  be  shattered.  But  the  storms  of 
centuries  have  beaten  upon  it  in  vain,  and  it  is  confi- 
dently believed,  that  nothing  can  move  it,  for  it  is 
"  founded  upon  a  rock." 


1 


PART    II. 

DOCTRINES   OF  CONGREGATIONALISM. 


IN  the  preceding  pages  we  have  considered  what 
Congregationalists  regard  as  the  most  essential  char- 
acteristics of  a  Christian  church.  In  respect  to  these, 
we  have  ever  been  of  one  mind.  But,  in  relation  to 
what  are  here  called  (for  the  sake  of  a  distinctive 
term,  and  for  want  of  a  better)  the  Doctrines  of  Con- 
gregationalism, it  is  somewhat  otherwise.  These 
have  for  the  most  part  been  gradually  developed  and 
adopted  by  the  denomination,  in  connection  with  the 
practical  application  of  fundamental  principles.  But 
the  doctrines  which  will  now  be  enumerated,  are 
believed  to  be  in  accordance  with  our  essential  prin- 
ciples, and  to  have  the  very  general,  if  not  universal 
assent  of  consistent  and  intelligent  Congregation- 
alists of  the  present  day. 

Congregationalists  maintain, 

I.  That  there  should  be  but  two  kinds  of  per- 
manent church  officers:  ELDERS  (sometimes  called 

(69) 


70  CONGREGATIONALISM. 

pastors,  teachers,  ministers,  overseers,  bishops,)  and 

DEACONS.* 

In  the  maintenance  of  this  doctrine,  modern  Con- 
gregationalists  differ  materially  from  Episcopalians 
and  Presbyterians,  and  even  somewhat  from  the 
fathers  of  their  own  denomination. 

As  it  is  manifest  to  every  reader  of  the  New  Tes- 
tament that  there  were,  in  the  apostolic  churches, 
several  orders  of  religious  teachers  and  helpers,  besides 
pastors  and  deacons ;  and,  as  we  profess  to  copy 
after  those  churches,  it  is  a  reasonable  question, 
"  Why  do  you  deviate  from  the  inspired  model  ?  " 
We  reply,  Because  we  believe  that  all  the  official 
persons  in  the  apostolic  churches,  except  elders  and 
deacons,  were  extraordinary  assistants,  designed  to 
meet  the  peculiar  exigencies  of  the  churches  in  their 
early  existence.  This  conclusion  we  think  fully  au- 
thorized by  the  Scriptures  themselves.  In  the  Epis- 
tles we  are  furnished  with  several  distinct  catalogues, 
more  or  less  full,  of  those  who  were  employed  by  the 
Holy  Ghost  in  the  days  of  the  apostles,  in  converting 
men  and  in  building  up  the  churches.  In  1  Cor.  12  : 
28  we  have  as  complete  and  orderly  an  arrangement 
of  these  religious  helpers  as  can  anywhere  be  found. 
It  is  as  follows :  "  God  hath  set  some  in  the  Church, 
first  apostles,  secondarily  prophets,  thirdly  teachers ; 
after  that,  miracles,  then  gifts  of  healing,  helps,  gov- 
ernments, diversities  of  tongues."  We  have  here 
eight  different  sorts  of  spiritual  men ;  and  by  com- 


*  See  Upham's  Ratio  Discip.  ch.  4 ;  Bacon's  Chh.  Manual,  p. 
36-40,  1st  ed. ;  Pond's  Church,  sec.  8;  Mitchell's  Guide,  p.  38, 
2d  ed ;  Congregational  Dictionary,  Art.  Officers. 


DOCTRINES.  71 

paring  this  verse  with  the  tenth  verse  we  may,  per- 
haps, add  two  more  —  those  possessing  the  power  of 
discerning  spirits,  and  of  interpreting  tongues.  But 
no  one,  it  is  presumed,  will  aver,  that  the  apostle  is 
here  describing  the  ordinary  and  permanent  officers 
of  a  Christian  church.  He  is  evidently  speaking  of 
the  supernatural  gifts  and  graces  of  the  Holy  Spirit, 
and  of  the  persons  endowed  with  these  several  gifts 
and  qualifications  for  usefulness.  Compare  1—11  vs.* 
In  Eph.  4 :  11  we  have  another  list  of  the  gifts  im- 
parted by  Christ  to  his  Church :  and  "  He  gave 
some  apostles  [power  and  qualifications  to  become 
apostles] ;  and  some  prophets  ;  and  some  evangelists; 
and  some  pastors  and  teachers  ;  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  [J«z/covt'af,]  for 
the  edifying  of  the  body  of  Christ : "  i.  e.  Christ,  on 
leaving  this  world,  authorized  and  instituted  these 
several  orders  of  religious  teachers,  namely,  apostles, 
prophets,  evangelists,  pastors,  and  teachers;  to  the 
end,  that  their  labors  might  perfect  the  saints  in 
knowledge  and  holiness,  and  build  up  the  Church  in 
this  apostate  world. 

This  passage  seems  to  imply,  that  the  several  re- 
ligious teachers  here  named  are  essential  to  the 
accomplishment  of  the  great  work  for  which  Christ 
came  into  the  world ;  and  that  the  churches  will 
always  need,  and  should  always  have  these  instru- 
mentalities. This  may  be  true,  and  yet  it  may  not 
be  true  that  the  churches  should  always  have  living 


*  The  reader  will  find  an  exceedingly  interesting  exhibition  of 
these  charismata  (spiritual  gifts)  of  the  apostolic  age,  in  Neander's 
History  of  the  Apostolical  Churches,  Vol.  I.  ch.  5,  bk.  3. 


72  CONGREGATIONALISM. 

teachers  answering  to  the  four  or  five  kinds  above 
named.  Indeed,  from  the  very  character  of  some  of 
these  teachers,  it  is  a  settled  point  that  the  churches 
cannot  have  them  as  permanent  officers  ;  I  refer  par- 
ticularly to  apostles  and  prophets.  I  know  not  that 
anybody  pretends  that  there  should  be  an  order  of 
prophets  in  our  churches.  Inspiration  being  indis- 
pensable to  the  prophetic  office,  prophets,  of  neces- 
sity, cease  to  exist  so  soon  as  the  gift  of  inspiration 
is  withdrawn.  Still,  the  labors  of  prophets  were 
essential  to  the  establishment  of  Christianity,  and 
their  recorded  predictions  will  be  of  great  value  to 
the  Church  in  all  periods  of  her  existence. 

APOSTOLIC   SUCCESSION. 

In  respect  to  the  apostolic  office,  some  Episco- 
palians claim  that  this  should  be  continued ;  and 
assert  that  in  fact  it  is  continued  in  their  order  of 
Bishops,  so  far  as  superiority  in  "  ministerial  power 
and  rights  "  over  the  elders  and  the  churches  is  con- 
cerned. 

It  will  assist  us  in  -deciding  this  question,  to  in- 
quire —  What  were  the  apostles  ?  The  Greek  word 
translated  apostle  (inroarotof,  apostolos),  means,  "  one 
who  is  sent  with  commands,  or  with  a  message." 
Thus  it  is  used  in  John  13 :  16,  "  The  servant  is  not 
greater  than  his  lord :  neither  is  he  that  is  sent  (uxoa- 
roAor,  an  apostle),  greater  than  he  that  sent  him." 
And  in  2  Cor.  8 :  23,  "  Whether  any  do  inquire  of 
Titus,  he  is  my  partner  and  fellow-helper  concerning 
you:  or  our  brethren  be  inquired  of,  they  are  the 
messengers  (anoarotoi,  the  apostles)  of  the  churches, 


DOCTRINES.  73 

and  the  glory  of  Christ."  So  Epaphroditus  is  called 
"the  messenger,  (u^oaro^ov,  the  apostle]  of  the  church 
of  Philippi."  Phil.  2:  25.  This  title  is,  however, 
applied  by  way  of  eminence  and  distinction,  to  the 
twelve  men  whom  Christ  selected  to  be  his  personal 
attendants,  and  witnesses  of  all  that  he  did,  and  said, 
and  suffered ;  and  eye-witnesses  of  his  crucifixion, 
resurrection,  and  ascension ;  and  his  principal  agents 
in  "Establishing  his  kingdom  in  the  world.  This  is 
expressed  in  Mark  3 :  14,  15,  "  And  he  ordained 
twelve,  that  they  should  be  with  him,  and  that  he 
might  send  them  forth  to  preach,  and  to  have  power 
to  heal  sicknesses,  and  to  cast  out  devils."  So 
Matthew  tells  us:  "  These  twelve  Jesus  sent  forth" 
etc.  10 :  5.  See  the  whole  chapter,  which  contains 
Christ's  instructions  to  his  apostles. 

If  from  these  instructions  we  turn  to  Christ's  last 
interview  with  his  chosen  eleven  —  Judas  having 
apostatized  —  we  shall  find  the  same  character  as- 
signed to  them.  Having  "  opened  their  understand- 
ing, that  they  might  understand  the  Scriptures,"  he 
said  unto  them :  "  Thus  it  is  written,  and  thus  it 
behooved  Christ  to  suffer,  and  to  rise  from  the  dead 
the  third  day :  and  that  repentance  and  remission  of 
sins  should  be  preached  in  his  name  among  all  na- 
tions, beginning  at  Jerusalem.  And  ye  are  witnesses 
of  these  things."  —  Luke  24  :  45-48.  That  the  great 
design  of  their  appointment  was  thus  understood 
by  the  apostles,  appears  from  the  words  of  Peter 
when  they  were  about  to  select  one  to  fill  the  place 
of  Judas,  who  had  fallen  by  transgression  from  his 
high  calling :  .  .  .  "  Of  these  men  which  have  com- 
panied  with  us  all  the  time  that  the  Lord  Jesus  went 

7 


74  CONGREGATIONALISM. 

in  and  out  among-  us,  beginning  from  the  baptism  of 
John,  unto  that  same  day  that  he  was  taken  up  from 
us,  must  one  be  ordained  to  be  a  witness,  with  us,  of 
his  resurrection"  —  Acts  1 :  21,  22. 

Now,  from  these  passages  it  is  evident,  that  the 
prominent  and  distinctive  peculiarity  of  an  apos- 
tle was  this  —  HE  WAS  A  WITNESS  FOR  CHRIST  —  a 
chosen  messenger,  sent  forth  to  bear  witness  to  what 
he  had  seen  and  heard  of  what  Christ  did  and  said 
during  his  public  ministry,  and  particularly  to  his 
resurrection  from  the  dead ;  for  it  was  on  this  fact 
that  the  entire  truth  of  the  Christian  System  was 
made  to  rest.  See  1  Cor.  15 :  14,  17.  In  further 
confirmation  of  this  view  of  the  apostolic  character 
and  work,  see  Acts  2 :  32.  3 :  15.  4 :  20,  33.  5 : 
30-32.  10  :  39-41.  13 :  31.  1  Pet.  5 :  1.  That  Paul 
was  not  an  exception,  see  Acts  22 :  14,  15,  and  26 : 
16,  22,  23.  1  Cor.  9:1,2.  15 :  8. 

So  far  then  as  the  distinctive  peculiarity  of  the 
apostolic  office  is  concerned,  it  is  manifest  that  the 
apostles  can  have  no  modern  successors.  We  need 
their  testimony  to  the  important  truths  of  Chris- 
tianity ;  and  in  their  inspired  writings  we  have  this 
testimony.  But,  as  to  such  an  order  of  living  Chris- 
tian teachers  as  were  the  apostles,  it  is  impossible, 
except  by  a  miracle,  that  there  should  be  any  such 
now. 

It  may  be  asked:  "Did  not  the  apostles  possess 
and  exercise  a  superiority  in  '  ministerial  power  and 
rights'  over  other  religious  teachers,  and  over  the 
early  chrisiian  churches,  which  may  be  transmitted 
to  modern  successors  ?  "  In  turn  it  may  be  asked  : 
Did  the  apostles  possess  or  exercise  any  superiority 


DOCTRINES.  75 

over  other  teachers,  or  over  the  churches,  which  was 
not  founded  on  their  peculiar  relation  to  Christ  as 
his  chosen  witnesses  and  specially  commissioned  and 
qualified  agents  ?  And,  if  they  did  not,  could  they 
transmit  this  superiority  to  any  persons  not  holding 
this  relation  to  Christ,  and  not  possessing  these  su- 
pernatural qualifications  ? 

That  their  authority  over  others  was  based  exclu- 
sively on  these  extraordinary  and  incommunicable 
peculiarities,  seems  to  us  evident  from  the  usual 
form  of  introduction  in  the  epistles  :  "  Paul,  a  servant 
of  Jesus  Christ,  called  to  be  an  apostle"  etc.  —  "  Peter, 
an  apostle  of  Jesus  Christ."  That  it  was  on  their 
character  as  the  inspired  apostles  of  Jesus  Christ  that 
they  relied  for  authority  over  the  churches,  is  further 
apparent  from  numerous  express  references  to  this 
fact :  e.  g.  2  Cor.  2 :  10,  where  the  apostle  declares, 
that  in  granting  forgiveness  to  the  penitent  offender, 
he  acted  "  in  the  person  of  Christ"  —  fr  xpoauiru  xpiarov 
—  as  the  representative  of  Christ.  The  same  idea 
is  repeated  in  the  17th  verse,  "  speak  we  in  Christ ;  " 
i.  e.  "  in  the  name  of  Christ,  as  his  legates."  In  the 
10 :  8,  Paul  speaks  of  the  "  authority  "  which  Christ 
had  given  him  for  the  edification  of  the  church ;  and 
in  the  11 :  5,  he  declares  his  belief  that  he  "  was  not 
a  whit  behind  the  very  chiefest  of  the  apostles : "  and 
this  he  gives  as  a  reason  why  his  authority  should 
be  regarded  by  the  Corinthians.  In  the  12th  chap- 
ter, throughout,  he  defends  his  claim  to  the  confi- 
dence and  obedience  of  the  churches,  by  the  evidence 
he  had  furnished  of  his  apostolic  and  inspired  char- 
acter. He  says :  "  In  nothing  am  I  behind  the  very 
chiefest  apostles,  though  I  be  nothing.  Truly  the 


76  CONGREGATIONALISM. 

signs  of  an  apostle  were  wrought  among  you  in  all 
patience,  in  signs,  and  wonders,  and  mighty  deeds.*' 
See  also  13 :  2,  3,  10.  Gal.  1 :  11,  12.  2:  2,  6-10. 
4:  14.  Eph.  3:  1-7. 

These  texts  seem  fully  to  authorize  the  belief,  that 
the  apostles  spoke  and  acted  authoritatively,  solely 
on  the  ground  of  their  apostolic  and  inspired  char- 
acter. The  reason  why  Paul  had  occasion  to  insist 
so  much  upon  his  apostolical  character,  was,  that 
many  persons,  particularly  the  false  teachers,  ques- 
tioned and  denied  his  right  to  speak  with  authority 
in  the  churches ;  because,  as  they  said,  he  was  not 
an  apostle,  chosen  of  Christ,  and  empowered  to  act 
in  his  name.  The  fact  that  Paul  deemed  it  sufficient 
to  establish  his  apostolical  character,  in  order  to 
silence  these  opposers,  proves  conclusively,  that  the 
ground  of  the  apostolical  superiority  over  other 
teachers,  and  over  the  churches,  was,  that  they,  the 
apostles,  were  Christ's  chosen  witnesses  and  specially 
and  divinely  authorized  and  qualified  agents.  But 
for  this,  they  would  have  possessed  no  more  author- 
ity than  other  teachers.  These  peculiarities  of  char- 
acter they  could  not,  however,  transmit  to  others: 
consequently,  they  could  not,  as  apostles,  have  any 
successors. 

It  deserves  remark,  that  Episcopalians,  though  in 
their  controversies  with  Congregationalists  and  Pres- 
byterians they  assert  that  their  bishops  are  successors 
of  the  apostles  in  then-  superiority  over  the  churches 
and  in  "  ministerial  rights  and  power,"  yet,  in  arguing 
with  the  Papists,  find  it  necessary  to  maintain  the 
same  views  of  the  apostolic  office  which  we  do. 
For  example,  the  learned  Dr.  Barrow,  in  his  work  on 


DOCTRINES.  77 

the  "  Pope's  Supremacy,"  asserts,  that  "  The  apos- 
tolical office,  as  such,  was  personal  and  temporary ; 
and  therefore,  according  to  its  nature  and  design, 
not  successive  or  communicable  to  others,  in  perpetual 
descendcnce  from  them.  It  was,  as  such,  in  all  re- 
spects extraordinary,  conferred  in  a  special  manner, 
designed  for  special  purposes,  discharged  by  spe- 
cial aids,  endowed  with  special  privileges,  as  was 
needful  for  the  propagation  of  Christianity  and 
founding  of  churches."  He  then  goes  on  to  specify 
—  that  it  was  necessary  that  an  apostle  should  have 
"  an  immediate  designation  and  commission  from 
God "  .  .  .  "  should  be  able  to  attest  concerning  our 
Lord's  resurrection  or  ascension  "  ..."  be  endowed 
with  miraculous  gifts  and  graces  "...  perhaps  be 
able  "  to  impart  spiritual  gifts  "  —  that  "  his  charge 
was  universal  and  indefinite"  —  "that  the  whole 
world  was  his  province ; "  ...  and  that,  by  the 
"  infallible  assistance  "  afforded  him,  he  could  govern 
in  "  an  absolute  manner."  He  continues :  "  Now 
such  an  office,  consisting  of  so  many  extraordinary 
privileges  and  miraculous  powers,  which  were  requi- 
site for  the  foundation  of  the  Church  and  the  diffu- 
sion of  Christianity,  against  the  manifold  difficulties 
and  disadvantages  which  it  then  needs  must  en- 
counter, was  not  designed  to  continue  by  derivation; 
for  it  containeth  in  it  divers  things  which  apparently 
were  not  communicated,  and  which  no  man,  without 
gross  imposture  and  hypocrisy,  could  challenge  to 
himself. 

"  Neither  did  the  apostles  pretend  to  communicate  it ; 
they  did  indeed  appoint  standing  pastors  and  teachers 
in  each  church ;  they  did  assume  fellow-laborers  or 

7* 


78  CONGREGATIONALISM. 

assistants  in  the  work  of  preaching  and  governance ; 
but  they  did  not  constitute  apostles,  equal  to  them- 
selves in  authority,  privileges,  or  gifts ;  for,  '  who 
knoweth  not,'  saith  St.  Austin,  '  that  principate  of 
apostleship  to  be  preferred  before  any  episcopacy  ? ' 
'  And  the  bishops?  saith  Bellarraine, '  have  no  part  of 
the  true  apostolical  authority?  "  *  —  He  elsewhere 
tells  us,  that  "  the  most  ancient  writers,  living  nearest 
to  the  fountains  of  tradition "  .  .  .  "  do  exclude 
the  apostles  from  the  episcopacy,"  i.  e.  they  do  not 
reckon  them  as  bishops ;  or  "  were  not  assured  in  the 
opinion,  that  the  apostles  were  bishops,  or  that  they 
did  not  esteem  them  bishops  in  the  same  notion  of 
others."  f 

EVANGELISTS. 

Having  given  our  reasons  for  supposing  that  the 
authoritative  and  controlling  power  of  the  apostles 
over  the  churches  and  their  ministers  cannot  be 
transmitted  to  successors,  we  may  pass  to  the  con- 
sideration of  another  order  of  religious  teachers  — 
that  of  Evangelists. 

Evangelists  are  ranked  next  to  prophets.  There  is 
much  difference  of  opinion  respecting  the  character 
and  the  work  of  an  ancient  evangelist.  The  Greek 
word  (evayyekurrfa,  euangelistes)  means  literally,  "  one 


*  See  under  Supposition  II.  §  4,  Vol.  VII.  p.  201-203.  Also 
Supp.  I.  Arg.  I.  §  13-15,  p.  168  seq. 

f  Supp.  IV.  throughout,  particularly  §  6.  Dr.  Campbell  pre- 
sents very  nearly  the  same  general  view  of  the  apostolic  char- 
acter, etc.,  as  Dr.  Barrow  does.  See  Lecture  v. 


DOCTRINES.  79 

who  announces  joyful  news,"  a  preacher  of  the 
gospel ;  hence,  some  have  questioned  whether  it 
designated  a  distinct  order  of  religious  teachers. 
That  it  did,  seems  to  me  evident  from  the  use  of  the 
term  in  Eph.  4:  11;  "He  gave  some  apostles,  and 
some  prophets,  and  some  evangelists,  and  some  pas- 
tors and  teachers."  Evangelists  are  thus  made  as 
distinct  from  apostles  and  prophets  as  pastors  and 
teachers  are.  We  find  the  word  used  in  two  other 
places,  Acts  21 :  8,  where  Philip  is  called  an  "  evan- 
gelist ; "  and  2  Tim.  4 :  5,  where  Timothy  is  exhorted 
to  do  "  the  work  of  an  evangelist." 

The  best  commentators  agree  that  evangelists,  in 
the  apostolic  age,  were  religious  teachers  who  had 
not  the  permanent  care  of  any  particular  church,  nor 
any  fixed  place  of  abode ;  but  were  sent  by  the 
apostles  into  different  cities,  that  they  might  either 
preach  the  gospel  to  the  heathen,  or  carry  on  the 
work  of  evangelization  already  begun  by  the  apos- 
tles* 

It  is  quite  apparent  that  these  important  agents  in 
promoting  Christianity,  so  far  as  they  were  endowed 
with  miraculous  gifts,  can  have  no  successors :  their 
office,  in  other  respects,  was  substantially  the  same 

*  See  Kuinoel,  Acts  21 :  8 ;  Bloomfield  on  Eph.  4:11;  Doddr. 
ib ;  Macknight,  Henry,  Scott,  Burkitt.  Neander  takes  the  same 
view  pf  the  Evangelist :  "  Next  to  these  [the  apostles]  were  the 
missionaries  or  evangelists"  —  Hist.  Apostolical  Churches,  Vol.  I. 
p.  173.  So  does  Dr.  Campbell,  Lect.  v.  p.  78.  This  account 
agrees  with  what  Eusebius  tells  us,  Bk.  III.  ch.  37  of  Cruse's  Transl. 
or  thirty-third  chapter  of  Hanmer's.  Mosheim  (Vol.  I.  p.  66,  67, 
Harper's  ed.)  supposes  that  many  of  the  original  seventy  disci- 
ples, chosen  and  sent  forth  by  Christ,  were  evangelists. 


80  CONGREGATIONALISM. 

as  that  of  a  missionary  of  modern  days ;  whose  min- 
isterial work  is  the  same  as  that  of  an  ordained  elder. 

Entertaining  such  views  as  have  now  been  sub- 
mitted, Congregationalists  can  recognize  but  one 
order  of  religious  teachers,  namely,  that  of  Elders, 
sometimes  called  pastors,  teachers,  bishops. 

Thus  far,  Presbyterians  and  Congregationalists 
perfectly  agree :  and  upon  this  point  there  has  ever 
been  an  entire  agreement  among  all  who  have  advo- 
cated our  denominational  peculiarities.  Upon  some 
other  points,  modern  Congregationalists  differ  from 
their  Presbyterian  brethren,  and  also  from  the  fathers 
of  their  own  denomination.  To  these  points  we 
will  next  attend. 


TEACHERS,   RULING  ELDERS,  AND   DEACONESSES. 

Our  religious  ancestors  recognized  a  distinction,  in 
office,  not  in  grade,  between  Pastors  and  Teachers : 
they  also  admitted  the  office  of  Ruling  Elder ;  though 
they  gave  the  elders  no  such  judicial  power  as  Pres- 
byterians do.*  They  had  among  them,  too,  the 

*  Governor  Hutchinson,  in  his  "  History  of  Massachusetts  Bay," 
gives  the  following  account  of  the  Ruling  Elder.  "  Most  of  the 
churches,  not  all,  had  one  or  more  ruling  elders.  In  matters  of 
offence  the  ruling  elder  after  the  hearing,  asked  the  church  if  they 
were  satisfied ;  if  they  were,  he  left  it  to  the  pastor  or  teacher  to 
denounce  the  sentence  of  excommunication,  suspension,  or  a'dmo- 
nition,  according  as  the  church  had  determined. 

"  Matters  of  offence,  regularly,  were  first  brought  to  the  ruling 
elder  in  private,  and  might  not  otherwise  be  told  to  the  church. 
It  was  the  practice  for  the  ruling  elders  to  give  public  notice  of 
such  persons  as  desired  to  enter  into  church  fellowship  with  them ; 
and  of  the  time  proposed  for  admitting  them,  if  no  sufficient  objec- 


DOCTRINES.  81 

office  of  Deaconess  or  Reliever,  in  conformity  with 
the  practice  of  the  apostolic  churches.  These  sev- 
eral offices  were  recognized  in  the  Confession  of  the 
North  of  England  Congregational  church,  as  early 
as  1589.  And  (with  perhaps  the  exception  of  Dea- 
coness) by  the  London  Congregational  church, 
formed  1593.* 

Thomas   Hooker  believed  that  the    New  Testa- 
ment authorized  these  five  church  officers :  —  Pastors, 


tion  was  offered  ;  and  when  the  time  came,  to  require  all  persons 
who  knew  any  just  grounds,  to  signify  them. 

"  When  a  minister  preached  to  any  other  than  his  own  church, 
the  ruling  elder  of  the  church,  after  the  psalm  was  sung,  said  pub- 
licly :  '  If  this  present  brother  have  any  word  of  exhortation  for 
the  people  at  this  time,  in  the  name  of  God,  let  him  say  on.' 

"  The  ruling  elder  also  read  the  Psalm. 

"  When  a  member  of  one  church  desired  to  receive  the  sacra- 
ment at  another,  he  came  to  the  ruling  elder,  who  proposed  his 
name  to  the  church,  for  their  consent. 

"  At  the  communion  they  sat  with  the  minister. 

"  They  were  considered,  without  doors,  as  men  for  advice  and 
counsel  in  religious  matters ;  they  visited  the  sick ;  and  had  a  gen- 
eral inspection  and  oversight  of  the  conduct  of  their  brethren. 

"  Every  thing  which  I  have  mentioned,  as  the  peculiar  province 
of  the  ruling  elder;  so  far  as  it  was  in  itself  necessary  or  proper, 
may  with  propriety  enough  be  performed  by  the  minister. 

"  It  is  not  strange,  therefore,  that  this  office,  in  a  course  of  years, 
sunk  into  an  almost  entire  desuetude  in  the  churches.  Indeed,  the 
multiplying  unnecessary,  and  mere  nominal  offices  or  officers, 
whose  duties  and  privileges  are  not,  with  certainty,  agreed  upon 
and  determined,  seems  rather  to  have  had  a  natural  tendency  to 
discord  and  contention,  than  harmony  and  peace." — Vol.  I.  p. 
426,  427. 

*  History  of  Congregationalism,  App.  No.  1.     Also,  p.  277. 


82  CONGREGATIONALISM. 

Teachers,  Ruling  Elders,  Deacons,  and  Deaconesses.* 
The  Cambridge  Platform,  framed  the  same  year  that 
Hooker  wrote,  mentions  the  same  church  officers  ;  f 
though  it  speaks  of  the  Deaconess  as  a  church 
officer  less  essential  to  the  interests  of  the  churches 
than  are  the  other  officers.  Its  language  is :  "  The 
Lord  hath  appointed  ancient  widows,  when  they  may 
be  had,  to  minister  in  the  church,  in  giving  attendance 
to  the  sick,  and  to  give  succor  unto  them  and  others 
in  like  necessities : "  1  Tim.  5 :  9,  10. —  Chap.  7,  §  7. 
When  the  '  Ratio  Disciplinae,  Frat.  Nbv- Anglorum ' 
was  published,  in  1726,  the  office  of  Deaconess 
seems  to  have  been  entirely  dropped ;  and  that  of 
Ruling  Elder  extensively  questioned,  and  "  almost 
extinguished."  See  Art.  7.  Both  were  at  length 
given  up  by  our  churches ;  as  was  that  of  Teacher, 
in  distinction  from  Pastor :  and  now,  but  two  kinds 
of  church  officers,  Pastors  and  Deacons,  are  recog- 
nized by  Congregationalists  as  jure  divino  —  required 
by  the  Scriptures.  Even  from  the  time  that  the 
Cambridge  Platform  was  laid,  (1648,)  there  were 
some  persons  in  our  churches,  according  to  Mather, 
who  could  not  "  see  any  such  officer  as  we  call  a 
Ruling  Elder,  directed  and  appointed  in  the  word  of 
God."  And  as  early  as  1702,  Cotton  Mather  wrote : 
"  Our  churches  are  now  nearly  destitute  of  such 
helps  in  government."  J 

Before  we  examine  the  evidence  tending  to  show 


*  Survey  of  Chh.  Discip.  P.  II.  cli.  1.     Printed  in  1648. 

f  Chapters  6  and  7. 

%  Magnolia,  Bk.  5,  ch.  1 7,  §  4. 


DOCTRINES.  83 

that  pastors  and  deacons  are  the  only  divinely  con- 
stituted, permanent  church  officers,  it  may  be  well  to 
consider,  why  our  churches  have  given  up  the  other 
officers :  — 

(1)  As  it  respects  the  office  of  Teacher. 

This  office,  in  distinction  from  that  of  pastor, 
was  built  on  what  the  apostle  says,  Eph.  4 :  8,  11. 
"  When  he  [Christ]  ascended  up  on  high,  he  led  cap- 
tivity captive,  and  gave  gifts  unto  men :  And  he 
gave  some,  apostles ;  and  some,  prophets ;  and  some, 
evangelists;  and  some,  pastors  and  teachers"  etc. 
This  text  was  supposed  to  indicate  that  our  churches 
should  have  both  pastors  and  teachers.  The  very 
arrangement  of  the  text,  however,  suggests,  that  a 
different  interpretation  ought  to  be  given  to  the  last 
clause.  This  does  not  read,  as  the  preceding  do,  — 
some  pastors ;  and  some  teachers ;  but "  some  pastors 
and  teachers  ;  "  which  arrangement  certainly  allows, 
if  it  does  not  require,  that  the  same  officer  should  be 
both  pastor  and  teacher :  especially,  as  feeding  ihe 
church  of  God  —  i.  e.  instructing  it  —  is  declared  to 
be  an  important  part  of  the  pastor's  work.  See 
Acts  20:  28.  1  Pet.  5:  1-4.  Compare  these  pas- 
sages with  1  Cor.  12 :  28,  where  the  apostle,  in  de- 
scribing the  provision  made  by  God  for  the  edifica- 
tion of  his  Church,  enumerates  —  first,  apostles,  sec- 
ondarily, prophets,  thirdly,  teachers,  after  that,  mira- 
cles, etc.  Now,  unless  he  includes  the  pastor  in  the 
term  teacher,  he  has  entirely  omitted  this  most  im- 
portant church  officer.  He,  doubtless,  used  the  term 
as  synonymous  with  pastor.  Indeed,  the  two  offices 
seem  naturally  to  run  into  each  other  :  and  this  very 
difficulty  of  keeping  them  separate,  may  have  helped 


84  CONGREGATIONALISM. 

to  convince  our  fathers  that  they  had  misinterpreted 
the  passage  on  which  the  distinction  had  been 
founded. 

(2)  We  come  next  to  speak  of  Ruling  Elders. 

The  principal  foundation  on  which  this  order  of 
church  officers  is  built,  is  1  Tim.  5 :  17  — "  Let  the 
elders  that  rule  well  be  counted  worthy  of  double 
honor  [5nr^  Ti/ajf  may  denote  both  competent  reward 
and  suitable  respect]  —  especially  they  who  labor  in 
the  word  and  doctrine." 

This  passage  was  supposed  by  our  fathers,  and  is 
still  believed  by  our  Presbyterian  brethren,  to  teach 
that  there  should  be  one  order  of  elders  who  should 
be  simply  rulers  in  the  churches;  and  another,  an- 
swering to  our  pastors  and  teachers,  who  should 
labor  in  word  and  doctrine  also.  To  this  inference, 
it  is  objected:  First,  that  the  verse  may  be  otherwise 
construed  ;  and  that,  without  violence  to  the  original, 
thus :  especially  as  they  labor  in  word  and  doctrine  — 
ftuhiaTa  ol  KomuvTCf  Iv  "kayo  nal  diSaanaTua.  The  word  rendered 
labor  (KomuvTef)  means  literally,  wearing  out,  fainting 
through  weariness;  and  the  expression,  especially 
those  wearing  themselves  out,  etc.,  intimates  that  the 
apostle,  instead  of  designating  two  kinds  of  elders, 
and  saying  that  the  latter  had  special  claims  on  the 
bounty  and  respect  of  the  churches,  intended  rather 
to  be  understood,  that,  though  all  their  divinely  con- 
stituted leaders  and  guides  were  deserving  of  a 
liberal  support  (for  this  is  evidently  the  meaning  of 
double)  and  the  respect  of  the  churches  —  yet,  more 
especially  did  those  spiritual  guides  and  rulers  (a 
general  name  for  those  who  had  the  care  of  the 
churches)  deserve  this  compensation  and  respect,  who 


DOCTRINES.  85 

were  eminently  faithful  and  laborious  in  their  pastoral 
and  ministerial  duties ;  —  those  who  were  wearing1 
out  their  very  lives  for  their  people.* 

Secondly.  In  support  of  the  general  position  al- 
luded to  above,  it  may  be  further  remarked:  that, 
while  there  is  scarcely  another  text  which,  indepen- 
dently of  this,  would  even  suggest  that  there  should 
be  an  established  eldership  for  ruling  the  churches 
merely,  there  are  several  passages  which  connect 
ruling  and  teaching  together,  as  the  appropriate 
work  of  those  who  have  the  care  of  the  churches : 
e.  g.  1  Thess.  5  :  12, 13 — "  We  beseech  you,  brethren, 
to  know  them  which  labor  among  you  and  are  over 
you  in  the  Lord  —  [the  same  words  are  here  em- 
ployed as  in  1  Tim.  5  :  17 Komuvrac  .  .  .  not  npoiarane- 

vovs]  —  and  admonish  you ;  and  to  esteem  them  very 
highly  in  love  for  their  works'  sake."  .  .  .  The  nat- 
ural and  obvious  construction  of  this  passage  will 
teach  us,  that  one  and  the  same  order  of  persons  is 
here  spoken  of,  namely,  such  as  labor  in  word  and 
doctrine — preside  in  the  assemblies  of  the  church, 
and  act  as  the  mouth  of  the  church  in  admonishing 
the  unruly ;  and  if  so,  then  this  text  throws  light  on 
that  in  1  Timothy,  and  is  very  nearly  a  parallel. 

Another  passage  of  the  same  general  import  may 
be  found  in  Heb.  13 :  7,  17,  24 ;  "  Remember  them 
which  have  the  rule  over  you,  who  have  spoken  unto 
you  the  word  of  God"  ...  or  more  correctly  — 
"  Remember  those  who,  having  presided  over  you, 

*  See    Upham's    Ratio,  §  38.     Limborch,  in   Doddridge;   and 
Scott,  and  Henry,  in  loc. 

8 


86  CONGREGATIONALISM. 

have  spoken  to  you  the  word  of  God."*  These 
rulers  (qyovpevuv)  are  allowed  by  almost  all  expositors, 
to  be  the  same  as  those  spoken  of  in  Timothy .f  And 
to  these  rulers,  presidents,  or  guides  is  expressly 
assigned  the  work  of  teaching  the  word  of  God. 
See  also,  verses  17,  24.  Now,  these  passages  furnish 
no  intimation  that  there  were  any  rulers  established 
in  the  churches  except  such  as  watched  for  souls  — 
spoke  the  word  of  God  —  labored  in  the  word  and 
doctrine ;  or,  in  other  words,  such  as  were  the  pastors 
and  overseers  of  the  churches. 

Another  text,  somewhat  relied  on  by  the  advo- 
cates of  Ruling  Elders,  is  1  Cor.  12 :  28 ;  "  God  hath 
set  some  in  the  church,  first  apostles,  secondarily 
prophets,  thirdly  teachers ;  after  that,  miracles,  then 
gifts  of  healing,  helps,  governments,  diversities  of 
tongues."  But  this  passage  is  too  weak  to  stand  alone 
in  the  controversy.  The  apostle  indeed  speaks  of 
helps  (uvrdfrfeif,  those  who  aid,  assist,  etc.);  but  we 
may  just  as  well  suppose  this  expression  refers  to 
any  other  kind  of  aid  or  assistance  as  that  of  ruling. 
The  word  governments  (/cv/3f/w7<r«?),  means  the  office  of 
governor,  director,  or  superintendent ;  but,  why  should 
we  suppose  a  ruling-  elder  referred  to  here,  rather  than 
a  bishop  or  pastor,  as  Wahl  supposes  ? 

There  is,  however,  another,  and  as  it  seems  to  me 
an  entirely  satisfactory  way  to  dispose  of  this  ques- 
tion. It  is  this :  The  apostle  in  the  twelfth  and 
thirteenth  chapters  of  1  Cor.  is  treating,  not  of  the 
ordinary,  and  established,  and  permanent  officers  of 


*  See  Doddridge,  in  loc. 

\  Doddridge,  Maclcnight,  and  Bloomfield. 


DOCTRINES.  87 

the  churches  of  Christ,  but  of  the  spiritual  and  mi- 
raculous gifts,  which,  for  wise  and  obvious  reasons, 
God  bestowed  on  many  of  the  early  Christians. 
This  is  perfectly  obvious  from  the  first  eleven  verses 
of  the  twelfth  chapter.  So  that,  should  it  be  ad- 
mitted, that  among  these  diversified  gifts  of  the 
Spirit,  the  gift  of  government  —  or  eminent  quali- 
fications for  administering  the  government  of  the 
churches  —  was  imparted  to  some  of  the  elders  who 
had  been  ordained  over  them,  it  would  by  no  means 
follow  that  these  gifted  ones  were  SIMPLY  rulers  or 
governors,  and  not  teachers  ;  much  less  would  it  fol- 
low, that  there  should  be  such  an  order  of  ruling 
elders  in  our  churches.  This  passage,  and  one 
nearly  parallel,  in  Rom.  12 :  6-9,  instead  of  author- 
izing the  establishment  of  a  bench  of  mere  ruling 
elders  in  each  church,  would  rather  go  to  counte- 
nance the  practice  early  adopted  by  the  primitive 
churches,  and  which  was  the  first  step  towards  Di- 
ocesan Episcopacy —  of  choosing  one  of  their  several 
elders  to  act  as  a  leader,  guide,  and  governor,  or 
overseer,  in  each  church;  who  finally  received  the 
title  of  ETu'raoTTOf,  the  bishop,  or  n^oeanr;,  the  president. 
But,  to  our  minds,  the  passage  furnishes  authority 
neither  for  ruling  elders  nor  diocesan  bishops;  but 
simply  informs  us,  that  among  other  miraculous  gifts 
imparted  to  the  early  Christians  was  that  of  unusual 
skiil  in  governing.  And  this,  surely,  was  not  less 
important  to  the  welfare  of  the  churches  than  the  gift 
of  healing,  or  of  discerning  spirits,  or  of  interpreting 
tongues. 

Thirdly.    There  is  one  other  view  of  this  contro- 
versy about  ruling  elders  which  we  deem  very  im- 


88  CONGREGATIONALISM. 

portant,  and  conclusive  in  our  favor,  namely:  that 
no  description  of  their  qualifications,  etc.,  is  any- 
where given  in  the  New  Testament;  nor  any  direc- 
tions for  choosing  and  ordaining  them.  We  cer- 
tainly might  reasonably  expect  that  Paul  in  his  di- 
rections to  Timothy  or  Titus,  who  were  employed 
in  setting  in  order  churches,  would  give  some  hint 
about  this  important  order  of  church  officers,  if  in- 
deed they  were  jure  divino  and  intended  to  be  per- 
manent in  the  churches.  We  find  directions  about 
elders,  or  pastors,  and  also  about  deacons  ;  but  noth- 
ing about  the  peculiar  qualifications  of  an  interme- 
diate order.  We  feel  justified,  therefore,  in  the  in- 
ference, that  such  officers  as  ruling  elders  are  not,  by 
Divine  authority,  established  in  Christian  churches. 

I  have  now  said  what  seems  to  be  necessary  to 
explain  why  modern  Congregationalists  cannot  rec- 
ognize the  office  of  Ruling  Elder.  I  might  add  to 
the  above,  as  collateral  considerations  against  this 
order  —  the  danger  of  conflict  with  pastors  in  the 
administration  of  church  government  —  the  diffi- 
culty of  procuring,  in  most  of  our  churches,  besides 
the  necessary  number  of  deacons,  a  sufficient  number 
of  persons  suitably  qualified  for  ruling  elders  —  and 
yet  further,  that  the  deacons  can  ordinarily  furnish 
the  pastors  with  all  needed  counsel  and  help  in  the 
administration  of  church  government ;  all  these  con- 
siderations might  be  urged  as  arguments  against  this 
office  as  a  prudential  arrangement.  But  I  have  al- 
ready dwelt  quite  long  enough  upon  this  question. 
The  conclusion  of  the  whole  matter  is  this :  modern 
Congregationalists  have  dropped  the  office  of  ruling 
elder  in  their  churches,  because  they  cannot  find  sat- 


DOCTRINES.  89 

isfactory  evidence  that  there  ever  was  such  an  order 
of  men  in  the  churches ;  or,  if  there  was,  that  they 
were  other  than  miraculously  qualified  for  their  tem- 
porary work  in  the  apostolic  churches.* 

(3)  The  same  view  substantially  may  be  taken  of 
another  class  of  church  officers  mentioned  in  the 
New  Testament  —  the  Deaconesses.  These  were 
an  order  of  helpers  which  the  peculiarities  of  Eastern 
manners  and  customs  rendered  necessary  to  the 
primitive  churches.  Every  reader  of  ancient  history 
must  be  aware,  that  in  most  Oriental  countries  fa- 
mi  liar  social  intercourse  between  the  sexes  is  not 
allowed.  Even  to  this  day,  an  Eastern  lady  would 
regard  herself  as  degraded  were  she  exposed  to  the 
gaze  of  the  other  sex.  Hence  the  practice  of  veiling 
the  face,  and  in  some  instances  even  the  whole 
person.  To  meet  this  state  of  things  among  the 
people  to  whom  the  gospel  was  first  preached,  it 
became  expedient  to  appoint  aged  women,  usually 
widows,  to  administer  to  the  necessities  of  the  female 
disciples ;  to  visit  them  in  sickness ;  to  distribute 
among  them  the  charities  of  the  church ;  and  in 
various  other  ways  to  minister  to  their  wants,  both 
temporal  and  spiritual.  To  these  females,  reference 
is  perhaps  made  in  1  Tim.  5 :  9,  10 ;  "  Let  not  a 
widow  be  taken  into  the  number  (that  is,  of  the  dea- 
conesses) under  threescore  years  old,"  etc.  Phebe, 
spoken  of  by  the  apostle,  Rom.  16 :  1,  was  one  of 


. 
*  In  Mosheim's  Commentaries,  or  Larger  History  of  the  First 

Three  Centuries,  is  a  long  note,  in  which  this  question  of  Ruling 
Elders  is  discussed,  and  the  views  expressed  above,  generally 
maintained.  —  Vol.  I.  p.  215-218. 


90  CONGREGATIONALISM. 

this  number :  "  I  commend  unto  you  (or  I  introduce 
to  your  Christian  confidence)  Phebe,  our  sister,  which 
is  a  servant  (&u/cwov,  a  deacon)  of  the  church  at  Cen- 
chrea." 

From  Ecclesiastical  History  we  learn  that  these 
deaconesses  were  set  apart  to  their  office  by  impo- 
sition of  hands.  "  Yet  we  are  not  to  imagine,  that 
this  consecration,"  says  Bingham,  "  gave  them  any 
power  to  execute  any  part  of  the  sacerdotal  office. 
.  .  .  Women  were  always  forbidden  to  perform  any 
such  offices  as  those."  ..."  Some  heretics,  indeed," 
as  Tertullian  observes,  "allowed  women  to  teach, 
and  exercise,  and  administer  baptism  ;  but  all  this," 
he  says,  "  was  against  the  rule  of  the  apostle."  .... 
Epiphanius,  a  Christian  father  who  died  about  A.  D. 
403,  says :  "  There  is,  indeed,  an  order  of  deacon- 
esses in  the  church,  but  their  business  is  not  to  sac- 
rifice, or  perform  any  part  of  the  sacerdotal  office,  .  .  . 
but  to  be  a  decent  help  to  the  female  sex  in  the  time 
of  their  baptism,  sickness,  affliction,  or  the  like."  * 

If  the  primitive  churches  were  authorized  to  ordain 
these  "  female  public  servants,  or  deaconesses  "  — 
which,  however,  the  Scriptures  nowhere  intimate  — 
it  is  very  obvious  that  they  were,  like  several  other 
servants  of  the  churches  in  those  days,  extraordinary, 
and  not  designed  for  permanent  church  officers. 
They  were  appointed  simply  to  meet  the  exigencies 
of  the  churches  in  Eastern  countries ;  and  conse- 
quently, when  these  exigencies  ceased,  or  among  a 

*  " Antiquities  of  the  Christian  Church"  Book  II.  ch.  22,  §  7. 
See  a  full  account  of  this  matter  in  Coleman's  Christian  Anti- 
quities, p.  115-118. 


DOCTRINES.  91 

people  of  different  habits,  the  office  itself  should  be 
discontinued. 

Setting  aside  the  apostles,  and  those  spiritual 
persons  and  extraordinary  assistants  whose  claims 
have  been  now  considered,  we  have  remaining,  as 
constituted  and  permanent  officers  in  the  church  of 
Christ :  — 

1.  ELDERS.  These  were  ordained  persons,  who 
had  the  charge  of  particular  churches ;  and,  so  far  as 
we  are  informed,  had  no  ecclesiastical  authority  in 
any  other  church  than  that  "  over  which  the  Holy 
Ghost  had  made  them  overseers." 

The  account  of  the  second  visit  of  Paul  and  Bar- 
nabas to  the  churches  of  Asia  Minor  (Acts  14: 
21-23)  confirms  this  view.  "We  read :  "  And  when 
they  had  ordained  them  elders  in  every  church,  and 
had  prayed  with  fasting,  they  commended  them  to 
the  Lord  in  whom  they  had  believed."  Now,  the 
unavoidable  inference  from  this  passage  is,  that  these 
churches,  which  were  founded  by  the  labors  of  the 
apostles,  were  each  of  them  furnished  with  one  elder 
or  more.  The  number  was  probably  regulated  by 
the  size  of  the  church  and  the  circumstances  of  the 
elders.  It  is  probable  that  most  of  the  primitive 
elders  were  men  who  labored  at  some  trade  or  sec- 
ular business  most  of  their  time.  Hence,  in  part, 
the  necessity  of  ordaining  several  elders  over  a  single 
church,  if  that  church  was  large.  See  Acts  14 :  23. 
15 :  6.  20 :  17.  21 :  18.  Phil.  1 :  1.  1  Thess.  5 :  12. 
Tit.  1 :  5. 

Another  reason  for  the  plurality  of  elders  in  the 
primitive  churches,  may  perhaps  be  found  in  the  fact, 
that  the  larger  churches,  in  times  of  persecution  par- 


92  CONGREGATIONALISM. 

ticularly,  were  compelled  to  meet  in  small  companies, 
in  private  houses,  in  vaults,  or  caves,  and  other  places 
of  security,  in  order  to  worship  God  unmolested : 
each  of  these  assemblies  would  need  an  elder  to 
conduct  its  religious  services ;  and  thus  several  over- 
seers would  be  necessary  for  a  single  church  of  any 
considerable  size.  Then,  again,  the  elders  were  spe- 
cially exposed  to  be  cut  off  by  persecution ;  and  if 
there  had  been  but  one  in  a  church,  that  church 
might  any  day  have  been  left  destitute  of  a  teacher 
and  overseer. 

In  proof  that  the  elders  of  the  primitive  churches 
were  the  same  order  of  men  that  are  sometimes 
called  pastors,  overseers,  and  bishops,  reference  may 
be  made  to  the  epistle  of  Paul  to  Titus.  In  chapter 
first,  verse  5th,  Paul  says  to  Titus :  "  For  this  cause 
left  I  thee  in  Crete,  that  thou  shouldst  set  in  order 
the  things  that  are  wanting"  —  that  is,  the  things 
necessary  to  the  complete  organization  and  the 
spiritual  improvement  of  the  churches  — "  and  or- 
dain elders  in  every  city,  as  I  had  appointed  thee  ; " 
or,  as  I  had  previously  instructed  thee  to  do. 

Paul,  it  seems,  had  visited  Crete  in  company  with 
Titus ;  and  their  united  labors  had  gathered  a  num- 
ber of  Christian  churches  on  that  island.  But,  as 
Paul  was  pressed  for  time,  and  the  island  was  very 
populous  —  containing,  according  to  Homer,  one 
hundred  cities  —  the  apostle  could  not  make  all  the 
necessary  arrangements,  and  give  all  the  needed  in- 
struction, for  the  complete  organization  of  the  nu- 
merous converts  into  distinct  churches.  He  therefore 
left  Titus  in  Crete,  with  instructions  how  to  proceed 
in  this  important  work.  In  the  passage  just  quoted, 


DOCTRINES.  93 

these  instructions  are  referred  to  and  some  of  the 
more  important  items  in  them  recapitulated.  One 
of  the  most  prominent  of  these  was  —  to  "ordain 
elders  [^p^vTepov^ — presbuterous ;  whence  the  Eng- 
lish presbyters]  in  every  city"  —  that  is,  in  every  city 
where  there  was  a  church :  or,  in  other  words,  to 
supply  every  church  with  elders.*  This  is  precisely 
what  the  Apostle  and  Barnabas  did  in  the  cities  of 
Asia  Minor,  among  which  they  had  been  preaching 
the  gospel.  See  Acts  xiv. 

Having  given  this  general  direction,  "  to  ordain 
elders  in  every  city ; "  the  Apostle  next  tells  Titus 
what  sort  of  men  to  select  for  elders :  "  If  any  be 
blameless,  the  husband  of  one  wife  [only],  having 
faithful  children,  not  accused  of  riot,  or  unruly." 
Then,  in  the  following  verse  —  as  if  purposely  to 
show  that  an  elder  and  a  bishop  were  precisely  the 
same  officer  —  he  continues  :  "  For  A  BISHOP  [emaKonov 


*  In  the  spurious  postscripts  to  the  epistles  of  Paul  to  Titus  and 
Timothy,  these  Evangelists  are  called  Bishops.  Timothy  is  said 
to  have  been  "  the  first  bishop  of  the  church  of  the  Ephesians  ; " 
and  Titus  to  have  been  "  the  first  bishop  of  the  church  of  the 
Cretians."  Now,  in  reference  to  these  postscripts,  "  it  is  univer- 
sally agreed,  among  the  learned,  that  they  are  of  no  authority." 
They  were  probably  annexed  to  the  epistles  as  late  as  the  fifth 
century.  "  Certain  •  it  is,"  says  Dr.  Campbell,  "  that  in  the  three 
first  centuries,  neither  Timothy  nor  Titus  is  styled  bishop  by  any 
writer.  It  also  deserves  to  be  remarked,  that  in  the  island  of 
Crete,  of  which  Titus  is  said  ...  to  have  been  ordained  the  first 
bishop,  there  were  no  fewer,  according  to  the  earliest  accounts 
and  catalogues  extant,  than  eleven  bishops.  Hence  it  is,  that 
Titus  has  been  called  by  some  of  the  late  fathers,  an  archbishop  ; 
though  few  of  the  warmest  friends  of  Episcopacy  pretend  to  give 
the  archiepiscopal  order  so  early  a  date."  Lee.  v.  p.  79. 


94  CONGREGATIONALISM. 

—  episcopon  —  an  inspector,  an  overseer]  must  be 
blameless,  as  the  steward  of  God  [of^  God's  house, 
which  is  his  church] ;  not  self-willed,  not  soon  angry," 
etc.  Tit.  1 :  5-7.  Here  we  perceive  that  the  words 
elder  and  bishop  are  used  interchangeably,  to  desig- 
nate the  same  church  officer.  Nothing  can  be  more 
clear.  In  the  same  manner  are  the  words  used  by 
the  Evangelist,  in  giving  an  account  of  Paul's  inter- 
view with  the  elders  of  the  church  at  Ephesus,  Acts 
20  :  17-28  ;  "  And  from  Miletus  he  sent  to  Ephesus, 
and  called  the  elders  of  the  church ;  "  *  —  TOVS  npeofivTe- 
pnve  1%  EKKfyaias.  In  the  28th  verse  the  same  persons 
are  called  overseers,  or  bishops  :  "  Take  heed,  there- 
fore, unto  all  the  flock  over  which  the  Holy  Ghost 
hath  made  you  overseers  (bishops,  emaKoxovf,)  to  feed 
the  church  of  God,  which  he  hath  purchased  with  his 
own  blood."  The  case  is  so  plain  that  no  one 
need  doubt  that  the  same  order  of  men  are  called 
either  elders,  bishops,  or  overseers,  interchangeably. 

The  same  thing  is  apparent  from  the  description 
of  a  good  bishop,  1  Tim.  3 :  1—7 ;  which  answers, 
exactly,  to  the  requisite  of  a  good  elder,  Tit.  1 :  5-9.f 


*  The  Syriac  version,  made  probably  early  in  the  second  cen- 
tury, and  one  of  the  most  valuable  of  all  the  ancient  translations, 
reads:  —  "elders  of  the  church  of  EPHESUS, —  Venire  fecit  pres- 
byteros  ecclesias  Ephesi."  A  hint  worth  remembering,  as  an 
offset  to  the  quotation  from  Irenaeus,  designed  to  prove  that  these 
elders,  or  bishops,  were  from  several  neighboring  churches,  and 
not  from  Ephesus  alone.  —  Stilling/kefs  Irenicum,  p.  292. 

f  The  reader  who  wishes  to  examine  this  matter  more  fully, 
and  especially,  if  he  would  know  the  sentiments  of  the  fathers  of 
the  church,  and  the  English  Reformers  upon  this  subject,  is  re- 
ferred to  Dr.  Dwight's  Theology,  Ser.  150  and  151,  to  Prof.  Pond's 


DOCTRINES.  95 


The  Greek  word  Trpeapin-epoc,  translated  presbyter  or 
elder,  means  literally,  an  older,  or  an  old  man  ;  being 
the  comparative  of  irpeapvc,  old.  The  term  was  origi- 
nally applied  to  the  heads  of  the  tribes  of  Israel,  and 
to  the  members  of  the  Jewish  Sanhedrim  or  high 
court  of  the  nation.  These  were  generally  men  ad- 
vanced in  life,  and  distinguished  for  sobriety,  knowl- 
edge, and  sound  judgment.  The  term  is  applied  to 
the'  teachers  of  the  Christian  church,  because  these 
were  at  first  selected  from  the  more  aged,  experi- 
enced, and  intelligent  converts  to  Christianity.  The 
first  place  in  which  the  term  elder  is  used  in  the  New 
Testament  to  designate  a  Christian  teacher,  is  Acts 
11  :  30  ;  "  The  disciples,  every  man  according  to 
his  ability,  determined  to  send  relief  unto  the  brethren 
which  dwelt  in  Judea.  Which  also  they  did,  and 
sent  it  to  the  elders,  by  the  hands  of  Barnabas  and 
Saul."  We  find  the  term  in  numerous  other  places, 
in  such  connections  as  to  prove  conclusively  that 
the  same  order  of  persons  is  designated  by  the 
term  presbyters,  or  elders,  as  is  elsewhere  called 
bishops,  overseers,  or  pastors.  The  first  epistle  of 
Peter  5  :  1-4  very  clearly  illustrates  this.  "  The  el- 
ders (wp«Tj3tn*pwf)  which  are  among  you,  I  exhort, 
who  am  also  an  elder"  (or  co-elder)  ..."  Feed 
the  flock  of  God  which  is  among  you";  —  noipuvarE,  act 
the  part  of  a  pastor  towards  the  flock.  Here  we 
have  the  pastoral  character  introduced  ;  the  elders 
are  spoken  of  as  pastors;  allusion  being  made  to 

most  satisfactory  exhibition  of  the  matter,  in  the  8th  chapter  of 
his  book,  "  The  Church"  and  Dr.  Campbell's  Lectures  on  Ecc. 
Hist.  See  also  History  of  Congregationalism,  p.  162,  195-198. 


96  CONGREGATIONALISM. 

such  passages  as  Jer.  3 :  15 ;  "I  will  give  you  pastors 
according  to  my  heart,  which  shall  feed  you  with 
knowledge  and  understanding."  These  pastors,  or 
elders,  are  next  described  as  bishops,  "  taking  the 
oversight  thereof,  [exianoTrovvref,  acting  the  bishop,  over- 
seeing- the  church],  not  by  constraint,  but  willingly  ; 
not  for  filthy  lucre,  but  of  a  ready  mind ;  neither  as 
being  lords  over  God's  heritage,  but  being  ensamples 
to  the  flock.  And  when  the  chief  Shepherd  shall 
appear,  ye  shall  receive  a  crown  of  glory  that  fadeth 
not  away."  Which  is  as  if  the  apostle  had  said : 
The  elders  or  pastors  are  to  act  the  part  of  bishops  in 
the  church  —  they  are  to  govern  the  church;  not, 
however,  with  lordly  authority,  but  rather  by  the 
weight  of  their  holy  example,  and  their  strict  con- 
formity to  the  directions  and  spirit  of  the  Chief 
Shepherd  and  Bishop  of  souls. 

How  the  apostle  could  teach  the  identity  of  the 
office  of  presbyter  or  elder  and  bishop  or  overseer, 
with  that  of  pastor  and  teacher,  more  clearly  than  he 
does  in  this  passage,  it  would  be  difficult  to  conceive. 
Dr.  Bloomfield  in  his  note  upon  this  chapter  seems 
to  admit  this  identity.  His  words  are  :  "  The  apostle 
now  gives  particular  injunctions  to  the  presbyters,  i.  e. 
the  bishops  and  pastors  of  the  church."  .  .  . 

The  titles  pastor  and  teacher  designate  "  the  office- 
work  "  of  elders  or  bishops ;  namely,  to  guide  the 
flocks,  to  preside  over  them,  and  to  feed  them  with 
knowledge  and  wisdom.  Jesus  Christ  is  the  Chief 
Shepherd  and  Bishop  of  souls  (1  Pet.  2 :  25) ;  and 
every  elder  in  his  church  is  an  under  bishop  and 
ehepherd,  or  pastor,  of  a  portion  of  his  flock. 

Can  any  thing  be  made  more  plain,  by  Scripture 


DOCTRINES.  97 

testimony,  than  the  correctness  of  this  doctrine  of 
Congregationalism  —  that  elder,  pastor ;  bishop,  are 
different  titles  of  the  same  church  officer  ? 

Dr.  Bloomfield  himself,  though  a  devoted  church- 
man, is  constrained  to  admit,  that  "  the  best  com- 
mentators, ancient  and  modern,  have,  with  reason, 
inferred  that  the  terms  [elder  and  bishop]  as  yet  de- 
noted the  same  thing."  * 

If,  then,  these  terms  "  as  yet,"  (that  is,  during  the 
lifetime  of  the  apostles)  signified  the  "  same  thing-," 
by  what  authority  are  they  now  made  to  signify 
different  things  ? 

Waddington,  another  Episcopal  writer,  admits 
that  "  it  is  even  certain,  that  the  terms  bishop,  and 
elder,  or  presbyter,  were,  in  the  first  instance,  and  for 
a  short  period,  sometimes  used  synonymously,  and  in- 
discriminately applied  to  the  same  order  in  the  min- 
istry." f  Bishop  Onderdonk,  fully  admits  that  the 
word  bishop  and  elder  have  uniformly,  and  precisely, 
the  same  meaning  in  Scripture.  He  says :  "  The 
name  Bishop,  which  now  designates  the  highest 
grade  of  the  ministry,  is  not  appropriate  to  that  office 
in  Scripture.  That  name  is  given  to  the  middle 
order,  or  Presbyters ;  and  all  that  we  read  in  the  New 
Testament  concerning  '  Bishops '  ...  is  to  be  re- 
garded as  pertaining  to  that  middle  grade  "  —  that  is, 
to  presbyters,  or  elders.  $ 

If  this  be  an  admitted  fact,  and  the  soundness  of 
the  first  principle  of  Congregationalism  be  allowed  — 

*  Bloomfield's  New  Testament,  Acts  20 :  17,  note. 

f  History  of  the  Church,  ch.  2,  §  2. 

J  Episcopacy  Tested  by  the  Scripture,  p.  12. 

9 


98  CONGREGATIONALISM. 

that  the  Scriptures  are  our  safe  and  only  guide  in 
respect  to  church  polity  —  then  it  must  follow,  that 
no  distinction  should  now  be  made  between  elders 
and  bishops.  This  is  Congregational  doctrine. 

2.  DEACONS  are  the  only  other  permanent  church 
officers  recognized  by  CONGREGATIONALISTS. 

The  original  appointment  of  deacons  is  given  in 
Acts  6  :  1-6 ;  "  In  those  days,  when  the  number  of 
the  disciples  was  multiplied,  there  arose  a  murmuring 
of  the  Grecians  against  the  Hebrews,  because  their 
widows  were  neglected  in  the  daily  ministration  ;  " 
that  is,  in  the  daily  distribution  of  the  charities  of  the 
church.  "  Then  the  twelve  called  tlie  multitude  of  the 
disciples  unto  them,"  —  that  is,  all  the  professing 
Christians  of  the  city,  or  the  church — "  and  said:  It 
is  not  reason  that  we  should  leave  the  word  of  God 
and  serve  tables"  —  or,  leave  the  preaching  of  the 
gospel  to  attend  to  secular  business.  "Wherefore, 
brethren,  look  ye  out  among  you  seven  men  of  honest 
report,  full  of  the  Holy  Ghost  and  wisdom,  whom 
we  may  appoint  over  this  business  "  —  or  set  apart, 
ordain,  (/caraar^cro/^v)  to  this  work ;  —  "  but  we  will  give 
ourselves  continually  unto  prayer  and  the  ministry  of 
the  word.  And  the  saying  pleased  the  whole  multi- 
tude (-travTOf  TOV  Kty&ovf).  and  they  chose  Stephen,  a  man 

V  /  '  tr  M.  * 

full  of  faith  and  of  the  Holy  Ghost,  and  Philip,  and 
Prochorus,  and  Nicanor,  and  Timon,  and  Parmenas, 
and  Nicholas,  a  proselyte  of  Antioch.  Whom  they 
set  before  the  apostles ;  and  when  they  had  prayed, 
they  laid  their  hands  on  them  "  ;  —  or,  in  other  words, 
ordained  them. 

The  specific  object  for  which  these  men  were  se- 
lected and  ordained,  explains  the  nature  of  their 


DOCTRINES.  99 

office,  and  furnishes  a  conclusive  argument  for  its 
perpetuity.  The  primitive  churches  were  accus- 
tomed to  take  up  weekly  contributions  for  the  relief 
of  the  widows  and  the  fatherless,  and  the  sick  and 
necessitous  among  them.  See  1  Cor.  16 :  1-3.  2 
Cor.  viii.  and  ix.  1  Tim.  5 :  16.  This  care  of  the 
poor  was  specially  important  in  times  of  persecution, 
when  Christians  were  liable  to  be  stripped  of  their 
property,  driven  from  their  homes,  shut  up  in  prison, 
and  even  martyred  for  the  truth.  Thus  were  many 
families  deprived  of  their  supporters ;  wives  were 
made  widows,  and  children,  orphans.  It  became, 
therefore,  the  imperative  duty  of  the  church,  for 
whom  these  persons  suffered,  to  minister  to  their  ne- 
cessities. While  the  Christians  were  few  in  number, 
the  apostles  and  elders  could  easily  take  charge  of 
these  charities  ;  but  when  "  the  number  of  the  disci- 
ples was  'multiplied,"  the  teachers  of  the  churches 
could  not  do  this  work,  without  neglecting  their  ap- 
propriate and  peculiar  business  of  teaching  and 
ruling.  Under  these  circumstances,  the  apostles,  act- 
ing by  Divine  authority,  directed  the  church  at  Jeru- 
salem to  choose  from  among  themselves  a  suitable 
number  of  persons,  who  might  be  set  apart  to  this 
particular  and  important  work;  and  thus  a  new 
order  of  church  officers  was  established.* 

*  It  is  the  opinion  of  some  commentators,  that  this  was  not  the 
origin  of  the  deacon's  office ;  but,  rather,  that  after  the  example 
of  the  Synagogues,  there  had  from  the  beginning  been  such  ser- 
vants in  the  Christian  churches  as  deacons.  And,  that  these  seven 
deacons  were  added  to  those  already  existing  in  the  church  at 
Jerusalem;  and  were  selected  from  among  the  foreign  Jews  in 
order  to  obviate  complaints  of  inattention  to  their  widows. —  See 


100  CONGREGATIONALISM. 

That  the  office  of  a  deacon  was  not  confined  to 
the  church  at  Jerusalem,  where  it  was  first  introduced, 
is  apparent  from  the  repeated  mention  of  this  church 
officer  in  other  connections.  Thus  Paul  addresses 
the  "saints  at  Philippi,  with  the  bishops  and  dea- 
cons" Phil.  1 :  1.  And  in  his  letter  of  instructions 
to  Timothy  respecting  the  proper  organization  of 
Christian  churches,  he  expressly  specifies  the  office  of 
the  deacon :  "  Likewise  must  the  deacons  be  grave, 
not  double-tongued,  not  given  to  much  wine,  not 
greedy  of  filthy  lucre ;  holding  the  mystery  of  the 
faith  in  a  pure  conscience.  And  let  these  also  first 
be  proved  ;  then  let  them  use  the  office  of  a  deacon, 
being  found  blameless."  See  1  Tim.  3 :  1—15. 

It  is  true,  that  the  necessity  of  "  daily  ministra- 
tions "  among  the  poor  of  our  churches  may  not  be 
now  so  great  as  it  was  in  apostolic  times ;  but  the 
poor,  the  churches  will  always  have  among  them ; 
for  unto  the  poor  the  gospel  has  always  been  most 
successfully  preached  ;  and  the  poor  in  this  world  are 
still  those  whom  God  hath  chosen  to  be  rich  in  faith. 
So  long  as  these  things  shall  be  true,  so  long  will 
there  be  occasion  for  the  apostolic  deacon. 

It  is  not,  however,  to  be  inferred  that  the  whole 


Mosheim,  Vol.  I.  p.  69,  70.  He  supposes  the  "  young  men  "  men- 
tioned Acts  5:  6,  10  and  1  Pet.  5:  5  —  were  deacons.  Kuinoel 
and  Bloomfield  agree  with  Moeheim,  so  far  as  the  first  opinion  is 
concerned. 

The  question  respecting  the  design  of  the  deacon's  office,  and 
the  manner  of  selecting  and  inducting  into  office  is  not  affected  by 
the  opinion  of  these  writers.  Neander  rejects  this  theory  of  Mo- 
sheim and  others;  and  maintains  that  of  the  text. —  See  Hi&L  of 
the  Apostolical  Churches,  Vol.  I.  p.  34-41. 


DOCTKINES.  101 

office-work  of  the  deacon  was  confined  to  the  care  of 
the  poor.  The  reason  assigned  by  the  apostles  for 
the  selection  of  "  the  seven,"  -was :  "  It  is  not  reason 
[upearov,  right,  fit,  proper]  that  we  should  leave  the 
\vord  of  God,  [the  preaching  of  the  gospel]  and  serve 
tables  :  "  —  dianovetv  Tpaire&ie,  to  administer  tables ;  i.  e. 
by  implication,  to  take  care  of  pecuniary  affairs.* 

Hence  our  churches  have  judged  it  to  be  proper  to 
commit  to  their  deacons  the  care  of  their  funds,  if 
any  they  chance  to  have,  and  their  pecuniary  matters 
generally.  They  reason  thus :  If  it  was  wrong  for 
the  apostles  "to  leave  the  word  of  God  to  serve 
tables,"  it  must  be  equally  so  for  any  preachers  of 
the  gospel.  And,  if  it  is  wrong  for  ministers  of  the 
gospel  to  neglect  their  appropriate  work  to  attend  to 
pecuniary  affairs,  it  must  be  equally  so  for  them  to  be 
cumbered  about  any  secular  business,  even  though 
connected  with  the  welfare  of  the  church.  But 
every  person  at  all  conversant  with  church  affairs  is 
aware,  that  there  are  many  things  of  a  secular  char- 
acter which  must  be  attended  to,  or  the  interests  of 
the  church  will  materially  suffer.  This  being  true  of 
every  church,  in  every  age,  it  is  evidently  suitable 
and  proper  that  there  should  be  permanent  church 
officers  set  over  "  this  business."  The  importance 
of  this  office  in  the  churches  is  acknowledged  by  the 
conduct  of  those  denominations,  even,  who  deny  its 
scriptural  authority.  No  church,  it  is  believed,  has 
found  it  convenient  to  dispense  with  the  services  of 
secular  agents  in  church  affairs.  Some  have  their 

*  See  Wahl's  Lexicon.     The  same  view  is  taken  by  Neander- 
—  Hist.  ofApost.  Chh.  Vol.  I.  p.  38,  note. 

9* 


102  CONGREGATIONALISM. 

church-wardens,  others  their  stewards.  Congrega- 
tionalists  prefer  to  follow  apostolic  example,  and 
choose,  as  permanent  officers,  a  sufficient  number  of 
deacons,  who  are  set  apart  to  the  work  of  serving 
tables,  and  in  other  ways  relieving  their  pastors  and 
assisting  their  brethren. 


OBJECTIONS   CONSIDERED. 

It  has  been  objected  to  this  view  of  the  deacon's 
office,  that  Stephen  and  Philip,  two  of  the  primitive 
deacons,  were  found,  soon  after  their  ordination, 
preaching'  the  gospel ;  and  one  of  them,  administering" 
the  ordinance  of  baptism.  Hence  it  is  inferred,  that 
a  deacon  should  be  a  preaching  church  officer. 

In  reply,  it  may  be  said,  that  it  is  obvious,  on  the 
slightest  examination  of  the  subject,  that  the  apostles 
directed  the  church  at  Jerusalem  to  elect  deacons  for 
secular  purposes.  "  Look  ye  out  among  you  seven 
men  of  honest  report,  etc.,  whom  we  may  appoint 
[KaTaaTT/ao/iev,  set  apart,  ordain]  over  this  business"  — 
namely,  the  distribution  of  the  charities  of  the  church, 
and  the  necessary  secular  work  connected  therewith. 
But,  if  these  deacons  were  chosen  by  the  church  to 
preach  the  gospel;  then,  in  order  to  have  administered 
the  charities  of  the  church,  and  to  have  done  other 
secular  work,  they  must  have  left  "  the  word  of  God 
to  serve  tables,"  as  really  as  the  apostles  had  pre- 
viously been  required  to  do ;  otherwise,  the  evils 
which  their  appointment  was  designed  especially  to 
remove,  must  have  remained  unremedied  :  and  if  so, 
what  was  gained  by  this  election  of  deacons  ? 

This  argument  is  so  conclusive,  that  candid  and 


DOCTRINES.  103 

learned  churchmen  have  felt  and  «.u*flitted  its  force. 
Thus  Bishop  Whiie,  in  a  letter  to  Bishop  Hobart, 
says :  "  But  can  it  be  imagined  that  an  order  insti- 
tuted for  the  purpose  of  '  serving  tables '  should,  in 
the  very  infancy  of  its  existence,  have  the  office  of 
the  higher  order  of  the  ministry  committed  to  them  ? 
I  do  not  deny  either  the  right  or  the  prudence  of 
allowing  what  has  been  subsequently  allowed  to  this 
lowest  order  of  the  clergy.  All  I  contend  for,  is,  that 
at  the  first  institution  of  the  order  there  could  have 
been  no  difference  between  them  and  laymen,  in  re- 
gard to  the  preaching  of  the  word  and  the  adminis- 
tering of  the  sacraments."  *  Bishop  Croft,  in  his 
"  Naked  Truth,"  is  equally  explicit  in  declaring  that 
the  original  institution  of  the  Deaconship  was  to  be 
overseers  of  the  poor.  He  says :  "  Their  office  was 
'  to  serve  tables,'  as  the  Scripture  phrases  it ;  which, 
in  plain  English,  is  nothing  else  but  overseers  of  the 
poor,  to  distribute  justly  and  discreetly  the  alms  of 
the  Faithful ;  which  the  Apostles  would  not  trouble 
themselves  withal,  lest  it  should  hinder  them  in  the 
ministration  of  the  Word  and  prayer.  But,  as  most 
matters  of  this  world  in  process  of  time  deflect  much 
from  the  original  constitution,  so  it  fell  out  in  this 
business ;  for  the  Bishops  who  pretended  to  be  suc- 
cessors to  the  apostles,  by  little  and  little  took  to  them- 
selves the  dispensation  of  alms,  first,  by  way  of  inspec- 
tion over  the  deacons,  but  at  length  the  total  manage- 
ment ;  and  the  deacons,  who  were  mere  lay  officers, 
by  degrees  crept  into  the  church  ministration  and 


*   Wilson's  Memoir  of  Bishop  White,  p.  365  ;  quoted  in  Smyth's 
Apostolical  Succession,"  p.  150. 


104  CONGREGATIONALISM. 

becam^  a  reputed  spiritual  order,  and  a  necessary 
degree  and  step  to  the  priesthood,  of  which  I  can 
find  nothing  in  Scripture  and  the  original  institution, 
not  a  word  relating  to  any  thing  but  the  ordering  of 
alms  for  the  poor.  And  the  first  I  find  of  their  offi- 
ciating in  spiritual  matters,  is  in  Justin  Martyr,  who 
lived  in  the  second  century."  *  Father  Paul)  in  his 
"  Treatise  of  Ecclesiastical  Benefices,"  etc.,  explains 
the  change  referred  to  by  Bishop  Croft,  whereby  the 
Bishops  gradually  assumed  to  themselves  the  deacons' 
work,  and  applied  themselves  "to  the  sole  govern- 
ment and  care  of  their  temporals,  leaving  the  other 
part  of  their  function  of  teaching  the  word  of  God, 
as  a  lesser  care,  to  the  monks  and  priests  of  the 
lowest  order  in  the  church."  f 

But  it  is  asked :  "  Why  need  these  men  be  full  of 
the  Holy  Ghost  and  wisdom,  if  they  were  designed 
merely  to  superintend  the  temporalities  of  the 
church  ?  "  The  answer  is  :  Because  eminent  piety, 
as  well  as  honesty  and  wisdom,  was  necessary  to  a 
faithful,  fearless,  and  successful  discharge  of  their 
official  duties  as  stewards  of  the  charities  of  the 
church  and  guardians  of  its  secular  interests.  Fur- 
thermore, these  deacons  were  to  mingle  extensively 
with  the  Jewish  and  Heathen  population  of  the  city, 
in  their  visits  from  house  to  house  and  in  the  trans- 
action of  their  secular  business ;  and  by  the  people 
generally,  would  be  regarded  as  representatives  of 
the  entire  Christian  church.  Hence  the  necessity  that 


*  Quoted  by  Smyth,  p.  150,  from  Scott's  Coll.  of  Tracts,  Vol. 
VII.  p.  307,  308. 
f  See  Chaps.  I. —  II.  inclusive. 


DOCTRINES.  105 

they  should  be  men  "  full  of  the  Holy  Ghost  and 
wisdom  ; "  —  men  of  eminent  piety  and  devotion  to 
God,  tempered  with  much  of  that  "wisdom  which 
cometh  down  from  above,  and  is  profitable  to  di- 
rect." Besides  this  eminence  in  personal  piety,  it  is 
by  no  means  unlikely  that  "  the  seven,"  who  were 
selected  for  deacons  in  the  Jerusalem  church,  were 
distinguished  among  their  brethren  for  the  possession 
of  some  of  those  miraculous  gifts  of  the  Spirit  which 
were  early  vouchsafed  to  the  churches.  —  See  1  Cor. 
xii.  These  would  be  specially  valuable  to  men  who 
were  to  sustain  that  relation  to  the  churches  and  the 
world  which  the  primitive  deacons  are  supposed  to 
have  held.  This  is  certain,  that  whatever  this  "  ful- 
ness of  the  Holy  Ghost "  was,  it  was  not  imparted 
by  the  laying  on  of  hands  of  the  apostles  at  the  time 
of  the  ordination  of  the  deacons,  but  was  possessed 
by  "  the  seven,"  probably  in  common  with  many  of 
their  Christian  brethren,  previously  to  their  ordina- 
tion.* It  was,  undoubtedly,  that  full  and  constant 

*  It  seems  evident  that  the  first  deacons  were  ordained.     For ' 
we  read  :  "  When  they  " —  the  apostles  —  "  had  prayed,  they  laid 
their  Hands  upon  them"  Acts  6 :  6.     Compare  v.  3. 

Upon  this  passage  Bloomfield  remarks  :  "  Selden  and  Wolf  de- 
duce the  origin  of  laying  on  of  hands  from  the  age  of  Moses, 

Num.  27:  18.     Hence  the  custom  obtained  in  the  Jewish 

church,  and  was  thence  introduced  into  the  Christian.  As  laying 
on  of  hands  had  always  been  used  in  praying  for  the  good  of  any 
person  present,  in  order  to  show  (kwcracwf ,  for  whom  the  benefit 
was  entreated ;  so  it  was,  also,  from  the  earliest  ages,  a  rite  of  in- 
stitution to  office,  which  is  conferred  by  symbol." 

The  Cambridge  Platform,  which  contains  the  articles  of  "  Church 
Discipline  agreed  upon  by  the  Elders  and  Messengers  of  the 
Churches,  assembled  in  the  Synod  at  Cambridge  in  New  England, 


106  CONGREGATIONALISM. 

enjoyment  of  the  Divine  presence  which  rendered 
them  eminently  holy  and  wise,  and  in  other  respects 
peculiarly  fitted  them  for  the  service  assigned  them. 

But  it  is  said,  that  Philip  and  Stephen  certainly 
exercised  the  prerogatives  of  eldership ;  that  they 
preached  the  gospel  and,  one  of  them,  administered 
the  rite  of  baptism.  As  it  respects  Stephen,  this  is 
not  asserted  by  the  sacred  historian.  It  is  said,  in- 
deed, that  "  Stephen  did  great  wonders  and  miracles 
among  the  people;"  and,  that  he  "disputed"  with 
various  opposers  of  the  gospel  (Acts  6:  8,  9) ;  but 
all  this  he  might  have  done  while  employed  in  the 
work  of  distributing  to  the  necessities  of  the  poor 
saints.  As  he  went  from  house  to  house  on  these 
errands  of  mercy,  he  was  quite  as  likely  to  fall  in  with 
the  Libertines  and  Cyrehians,  and  them  of  Cilicia, 
and  of  Asia,  with  whom  he  disputed,  as  he  would 
have  been  in  publicly  preaching  the  gospel.  In 


Anno  1648  — "  expressly  recognizes  the  propriety  and  duty  of  or- 
daining deacons.  "  Church  officers,"  says  the  Platform  (ch.  9,  §  1), 
"  are  not  only  to  be  chosen  by  the  church,  but  also  to  be  ordained 
by  imposition  of  hands  and  prayer."  In  the  6th  and  7th  chapters 
of  the  Platform,  the  officers  of  the  church  are  designated ;  and 
among  them  is  the  deacon.  Its  language  is  as  follows :  "  The 
office  of  deacon  is  instituted  in  the  church  by  the  Lord  Jesus.  .  .  . 
The  office  and  work  of  a  deacon  is  to  receive  the  offerings  of  the 
church  and  gifts  given  to  the  church,  and  to  keep  the  treasury  of 
the  church,  and  therewith  to  serve  the  tables  which  the  church  is 
to  provide  for." 

The  practice  of  ordaining  these  officers  has,  to  some  extent, 
gone  into  disuse  among  Congregational  churches.  It  is  an  impor- 
tant question,  however,  whether  we  have  not  in  this  particular 
departed  from  "  the  right  way ; "  —  from  the  doctrine  of  our 
fathers  and  the  example  of  the  apostles  ?  —  See  on,  Part  IV.  §  2. 


DOCTRINES.  107 

respect  to  Philip,  the  case  is  somewhat  different. 
"  Philip,"  we  are  told  (Acts  8:5),"  went  down  to  Sa- 
maria and  preached  Christ  unto  .them."  But  this  will 
not  prove  that  even  Philip  was  ordained  "  to  this  busi- 
ness." If  the  fact  that  he  went  down  to  Samaria 
and  preached  the  gospel  proves  that  he  was  an  or- 
dained preacher  of  the  gospel,  then  by  the  same  argu- 
ment we  can  prove  that  the  whole  church  at  Jerusalem 
were  ordained  preachers  of  the  gospel ;  for  it  is  ex- 
pressly said  that  all  the  brethren  of  the  church  at 
Jerusalem,  when  driven  abroad  by  the  persecution 
which  followed  Stephen's  martyrdom,  preached  the 
word:  "At  that  time,"  says  Luke,  (Acts  8:  1-4,) 
"there  was  a  great  persecution  against  the  church 
which  was  at  Jerusalem ;  and  they  were  all  scattered 
abroad  throughout  the  regions  of  Judea  and  Samaria, 

except  the   apostles Therefore  they  that  were 

scattered  abroad,  went  everywhere  preaching'  the 
word." 

It  is  said,  however,  that  Philip  administered  the 
ordinance  of  baptism ;  which,  even  on  Congrega- 
tional principles,  a  deacon  is  not  authorized  to  do. 
It  is  true,  that  Philip  did  baptize  the  converts  of  Sa- 
maria and  the  eunuch  of  Ethiopia ;  and  it  is  equally 
true,  that  the  Holy  Ghost  authorized  him  so  to  do, 
by  special  directions  given  to  him.  He  was  endowed 
with  the  power  of  working  miracles  in  Samaria, 
(see  Acts  8  :  6,  7,)  and  was  especially  commissioned 
to  disciple  the  eunuch,  as  we  learn  from  Acts  8 : 
26-28.  This  being  the  state  of  the  case,  could 
Philip  doubt  that  he  was  authorized  to  baptize  the 
converts  thus  made  ?  since  Christ  had  enjoined  upon 
all  those  whom  he  had  commissioned  to  "  teach"  the 


108  CONGREGATIONALISM. 

duty  of  baptizing"  also  :  —  "  Go  ye  and  teach  (or  dis- 
ciple) all  nations,  baptizing-  them  into  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
—  Matt.  28 :  19.  It  is  not  unlikely  that  others  of 
the  scattered  brethren  of  the  church  at  Jerusalem 
performed  the  same  ministerial  acts.  Wherever  they 
went  preaching  the  word,  and  the  Holy  Ghost  ac- 
companied their  labors,  it  is  highly  probable  that 
they  administered  baptism  and  gathered  the  converts 
into  churches ;  and,  under  similar  circumstances,  any 
layman  of  our  churches  would  be  authorized  to  do 
the  same  things.  This,  however,  would  by  no  means 
sanction  this  course  of  procedure  under  ordinary  cir- 
cumstances.* 

In  addition  to  what  has  been  already  said  upon 
this  subject,  it  ought  to  be  remarked,  that  the  Scrip- 
tures warrant  the  supposition  that  Philip,  subse- 
quently to  his  ordination  as  a  deacon,  was  set  apart 
to  the  work  of  an  evangelist.  That  this  was  not  un- 
frequently  done  by  the  primitive  churches,  is  perhaps 
intimated  by  the  apostle,  1  Tim.  3 :  13 ;  "  They  that 
have  used  the  office  of  a  deacon  well,  purchase  to 
themselves  a  good  degree  ;  "  that  is,  a  higher  degree, 
or  office,  in  the  church.f  That  Philip  had  been  thus 

*  Mosheim  says :  "  at  first,  all  who  were  engaged  in  propagat- 
ing Christianity,  administered  this  rite  [baptism] ;  nor  can  it  be 
called  in  question,  that  whoever  persuaded  any  person  to  embrace 
Christianity,  could  baptize  his  own  disciple."  —  Murdoch's  Mo- 
sheim, Vol.  I.  p.  105-6,  1st  Ed.  See  also  Eusebius,  Ecc.  Hist.  Lib. 
II.  ch.  1 ;  Waddington,  Hist.  ChTi.  p.  43 ;  Campbell's  Lee.  on  Ecc. 
Hist.Lec.  iv.  p.  62-65;  Lee.  8,  p.  125-127;  Lee.  9,  p.  151-155, 
Phila.  Ed.  1807;  Sailor's  Magazine  for  Dec.  1843,  p.  108. 

f  See  Doddridge,  and  Bloomfield. 


DOCTRINES.  109 

promoted,  appears  from  Acts  21 :  8,  ..."  We  that 
were  of  Paul's  company  departed,  and  came  unto 
Cesarea:  and  we  entered  into  the  house  of  Philip 
the  Evangelist,  which  was  one  of  the  seven  "  —  dea- 
cons. 

From  whatever  point  of  view,  then,  we  contem- 
plate this  subject,  we  can  see  no  evidence  that  the 
primitive  deacons  were  an  order  of  the  clergy ;  but 
rather,  that  they  were  substantially  like  Congrega- 
tional deacons,  chosen  and  set  apart  to  "  serve  tables." 

That  elders  and  deacons  are  the  only  officers 
which  Christ  designed  to  have  permanently  con- 
nected with  his  churches,  and  that  their  authority 
should  extend  no  further  than  to  the  particular 
churches  which  elect  them,  may  be  inferred  from  the 
nature  of  the  case;  from  the  considerations  which 
have  been  offered  upon  the  general  topics  already  dis- 
cussed ;  and  from  the  manner  in  which  these  church 
officers  are  spoken  of  in  Scripture.  Take,  for  exam- 
ple, the  address  of  Paul  to  the  Philippians,  1:1; 
"  Paul  and  Timotheus,  the  servants  of  Jesus  Christ, 
to  all  the  saints  in  Christ  Jesus  which  are  at  Philippi, 
with  the  bishops  and  deacons"  Now,  had  there  been 
in  the  church  at  Philippi  any  other  officers  than 
bishops  and  deacons,  would  they  not  have  been  men- 
tioned by  the  apostle  ?  *  And  if  there  were  no  other 
officers  in  that  church,  what  reason  have  we  to  sup- 
pose there  were  in  any  of  the  apostolic  churches? 


*  It  is  worthy  of  remark,  that  Polycarp,  writing  to  this  church 
more  than  fifty  years  after  the  apostle,  mentions  the  same  two 
officers,  and  only  the  same,  namely,  presbyters  and  deacons.  —  See 
extracts  from  the  Apostolic  Fathers  in  this  work 

10 


110  CONGREGATIONALISM. 

And,  if  in  none  of  the  apostolic  churches,  why  should 
there  be  in  any  of  our  modern  churches  ? 

In  further  confirmation  of  this  doctrine,  we  may 
refer  to  Paul's  first  epistle  to  Timothy.  This  was 
written  to  give  the  young  evangelist  such  instructions 
as  would  guide  him  in  arranging  the  affairs  of  the 
church  at  Ephesus,  and  probably,  also,  of  the  neigh- 
boring churches.  Among  other  important  items, 
Paul  instructs  Timothy  how  to  proceed  in  the  choice 
and  ordination  of  church  officers.  First,  In  respect 
to  bishops:  "  This  is  a  true  saying,  if  a  man  desire 
the  office  of  a  bishop,  he  desireth  a  good  work.  A 
bishop,  then,  must  be  blameless,  the  husband  of  one 
wife,  vigilant,  sober,  of  good  behavior,  given  to  hos- 
pitality, apt  to  teach ;  Not  given  to  wine,  no  striker, 
not  greedy  of  filthy  lucre ;  but  patient ;  not  a  brawler, 
not  covetous ;  One  that  ruleth  well  his  own  house, 
having  his  children  in  subjection  with  all  gravity; 
(For  if  a  man  know  not  how  to  rule  his  own  house, 
how  shall  he  take  care  of  the  church  of  God  ?)  Not 
a  novice,  lest  being  lifted  up  with  pride  he  fall  into 
the  condemnation  of  the  devil."  1  Tim.  3:  1-6. 
Secondly,  In  respect  to  deacons.  "Likewise  must 
the  deacons  be  grave,  not  double-tongued,  not  given 
to  much  wine,  not  greedy  of  filthy  lucre  ;  holding  the 
mystery  of  the  faith  in  a  pure  conscience.  And  let 
these  also  first  be  proved ;  then  let  them  use  the 
office  of  a  deacon,  being  found  blameless.  Even  so 
must  their  wives  be  grave,  not  slanderers,  sober, 
faithful  in  all  things.  Let  the  deacons  be  the  hus- 
bands of  one  wife,  ruling  their  children  and  their  own 
houses  well.  For  they  that  have  used  the  office  of  a 
deacon  well,  purchase  to  themselves  a  good  degree, 


DOCTRINES.  Ill 

and  great  boldness  in  the  faith  which  is  in  Christ 
Jesus.  These  things  write  I  unto  thee,  hoping  to 
come  unto  thee  shortly :  but  if  I  tarry  long;  that  thou 
mayest  know  how  thou  oug-htest  to  behave  thyself  in 
the  house  of  God,  which  is  the  church  of  the  living' 
God,  the  pillar  and  ground  of  the  truth"  1  Tim.  3 : 
8-15. 

It  deserves  notice,  that  not  one  word  is  here  said 
about  any  qualifications  to  teach.  The  bishop  must 
be  "  apt  to  teach : "  but  the  deacon  must  be,  simply, 
grave,  sincere,  temperate,  moderate  in  his  desires  for 
wealth,  and  of  intelligent  and  deep-toned  piety.  It 
being  the  special  design  of  Paul  in  this  epistle,  to  in- 
struct Timothy  how  to  behave  himself  in  the  Church 
of  the  living-  God;  that  is,  how  to  order  and  arrange 
the  affairs  of  the  churches  —  what  errors  to  oppose, 
what  duties  to  inculcate,  what  officers  to  ordain,  and 
what  kind  of  men  to  select ;  —  this  being  the  special 
object  of  the  apostle  in  writing  to  Timothy,  it  is  in- 
conceivable that  he  should  have  omitted  to  mention 
any  of  the  officers  which  were  to  be  chosen  of  men, 
and  set  apart  to  the  service  of  the  churches.  Only 
two,  however,  are  named  by  him,  —  BISHOPS  and 
DEACONS.  The  unavoidable  inference  is,  that  no 
others  were  required  by  the  apostolic  churches  as  per- 
manent ecclesiastical  officers.  And  if  not  by  the 
apostolic  churches,  why  by  any  churches  ? 

Further,  we  may  add,  that  in  no  part  of  the  New 
Testament  have  we  any  directions  about  the  quali- 
fications of  other  church  officers,  or  any  account  of 
the  manner  of  setting  them  apart  to  office.  But,  is 
it  reasonable  to  believe  that  the  Scriptures  would  be 
thus  silent,  if  other  officers  were  important  to  the 


112  CONGREGATIONALISM. 

churches?  —  if  the  great  Head  of  the  Church  required 
their  selection  and  consecration?  and  more  espe- 
cially, if  men  must  be  left  to  the  "  uncovenanted 
mercies  of  God,"  however  sincerely  devoted  to  him, 
if  not  organized  into  churches  having  divers  other 
officers  ?  and  the  sacraments  of  the  church  be  "  mock 
sacraments,"  when  administered  by  any  except  those 
who  recognize  three  orders  in  the  ministry  ?  It  seems 
to  us  perfectly  plain,  that,  since  only  two  kinds  of 
church  officers  are  described  in  the  New  Testament, 
two  only  should  be  retained  by  the  churches  of 
Christ ;  and  that  all  else  is  of  human,  not  of  Divine 
appointment. 

It  may  be  thought  that  the  subject  of  church 
officers  has  received  an  undue  proportion  of  atten- 
tion ;  but  the  fact  that  the  controversy  upon  church 
polity  mainly  turns  upon  this  question,  will  suggest 
a  sufficient  apology  for  the  course  I  have  pursued.* 

IL  Another  important  doctrine,  upon  which  there 
is  a  very  general  agreement  among  Congregation- 

*  The  reader  who  wishes  to  examine  this  subject  more  fully 
will  find  many  valuable  remarks  in  Macknight's  notes  on  the 
Epistles  to  Timothy  and  Titus ;  particularly,  1  Tim.  3 :  and  5  :  17, 
18 ;  and  in  Prof.  Pond's  work,  "  The  Church."  Dr.  Bloomfield,  in 
his  Notes  on  the  New  Testament,  presents  the  Episcopal  side  of 
the  question,  as  does  Bingham,  in  his  Antiquities  of  the  Christian 
Church,  Book  II.  chaps.  1,  2,  3.  Dr.  Owen  discusses  this  subject 
with  his  usual  ability  in  the  4th  chapter  of  his  learned  work,  on 
"  The  true  Nature  of  a  Gospel  Church  and  its  Government." 
Doddridge's  remarks  upon  many  of  the  texts  which  have  been 
quoted,  will  be  found  candid  and  learned.  The  reader  will  find 
some  of  the  points  ably  discussed  in  Bishop  Onderdonk's  Tract  on 
Episcopacy  Tested  by  Scripture,  and  Rev.  Albert  Barnes'  Re- 
view of  the  same. 


DOCTRINES.  113 

alists,  is,  that  ecclesiastical  councils,  both  mutual  and 
ex  parte,  are  in  cases  of  necessity,  suitable  and  impor- 
tant helps  in  the  administration  of  church  government. 
Our  councils  are  usually  composed  of  the  pastor 
and  one  of  the  brethren  from  each  of  several  neighbor- 
ing churches.  They  are  called  to  organize  churches, 
to  ordain  and  dismiss  pastors,  to  depose  from  the 
.ministry,  and  to  assist  in  the  settlement  of  diffi- 
culties. They  are  brought  together,  as  occasion  re- 
quires, by  what  are  termed  "  Letters  Missive "  sent 
to  the  churches.  Not  only  may  churches  and  their 
pastors  call  councils,  but  either,  without  the  concur- 
rence of  the  other ;  and  also  any  number  of  church 
members,  with,  or  without  the  concurrence  of  their 
brethren  or  their  pastor.  A  mutual  council  is  one  in 
which  the  parties  on  whose  behalf  the  council  is 
called,  are  agreed.  An  ex  parte  council  is  called  by 
one  of  the  parties,  the  other  refusing  to  unite  in  a 
mutual  council. 

The  general  doctrine  of  advisory  councils  was 
broached  even  by  Robert  Browne,  though  a  most 
zealous  advocate  for  independency.*  Mr.  Robinson 
and  his  church  admitted  the  same  doctrine.  The 
Amsterdam  and  London  Congregational  church  dis- 
tinctly recognized  the  propriety  of  such  councils-! 
Thomas  Hooker  allowed  the  same;$ — also  John 
Cotton  ;  §  so  does  the  Cambridge  Platform. || 


*  Hanbury,  Vol.  I.  ch.  2. 
f  Ib.  p.  359,  3GO.     See  over,  p.  114,  note. 
%  Survey,  P.  4,  ch.  2,  p.  19,  and  Appendix,  passim. 
§   Cotton's  Keys  of  the  Kingdom  of  Heaven,  p.  43-46,  101-108. 
Printed  1G44,  Reprinted  1843,  by  Tappan  and  Dennet. 
||   Chaps.  15,  16. 

10* 


114  CONGREGATIONALISM. 

That  it  has  long  been  the  belief  of  Congregation- 
alists  that  ex  parte  councils  may,  in  certain  emergen- 
cies, be  called,  will  appear  on  reference  to  the  au- 
thorities below.*  Congregationalists,  however,  agree 
in  asserting,  that  councils  have  neither  legislative  nor 
executive  authority  over  the  churches.  Their  de- 
cisions are  generally  left  with  the  churches  in  the 
form  of  counsel  and  advice,  which  the  churches  are 
free  to  accept  or  reject,  as  they  may  judge  most 
agreeable  to  the  Divine  will.  But,  in  deposing  from 
the  ministry  unworthy  incumbents,  councils  act  au- 
thoritatively and  conclusively. 

The  Congregational  doctrine  respecting  councils, 
is,  that  they  derive  all  their  authority  to  act  in  any 
given  case,  from  the  churches  which  are  represented 
in  them;  the  churches  themselves  being  construc- 
tively present  in  the  persons  of  their  delegates.!  And, 

*  Mather's  Ratio,  Art.  9,  §  1 ;   Upliam's  Ratio,  ch.  1 7. 

f  Our  fathers  were  very  particular  to  have  lay  delegates  in 
their  councils.  See  Mather's  Ratio,  p.  175  ;  Wise's  Vindication,  p. 
18;  S.  Mather,  p.  117. 

The  pastor  of  a  church  is  as  truly  a  delegate  of  the  church 
•which  sends  him,  as  is  the  lay  brother  who  accompanies  his  pastor. 
The  Cambridge  Platform  holds  the  following  language  upon  this 
point :  "  Because  it  is  difficult,  if  not  impossible,  for  many  churches 
to  come  together  in  one  place,  in  all  their  members  universally ; 
therefore,  they  may  assemble  by  their  delegates  or  messengers ; 
as  the  Church  at  Antioch  went  not  all  to  Jerusalem,  but  some  se- 
lect men  for  that  purpose.  Because  none  are,  or  should  be,  more 
fit  to  know  the  state  of  the  churches  nor  to  advise  of  ways  for  the 
good  thereof,  than  elders ;  therefore,  it  is  fit  that  in  the  choice  of 
the  messengers  for  such  assemblies,  they  (the  churches)  have 
special  respect  unto  such;  yet,  inasmuch  as  not  only  Paul  and 
Barnabas,  but  certain  others  also,  were  sent  to  Jerusalem  from 
Antioch ;  and  when  they  were  come  to  Jerusalem,  not  only  the 


DOCTRINES.  115 

as  no  Congregational  church  claims  any  authority 
over  a  sister  church,  it  cannot  of  course  communicate 
to  its  delegates  any  such  authority.  Councils  are 
called  to  advise  the  churches,  not  to  make  laws  for 
them ;  on  the  ground,  that  "  in  the  multitude  of 
counsellors  there  is  safety."  Their  influence  over  the 
churches  is  exclusively  moral;  such  as  arises  from 
the  combined  wisdom  of  intelligent,  unprejudiced, 
and  pious  men.  "  They  pretend  unto  no  judicial 
power,  nor  any  significancy,  but  what  is  merely  in- 
structive and  suasory.  .  .  .  They  have  no  secular 
arm  to  enforce  any  canons.  They  ask  none;  they 
want  none."  *  The  churches  hold  fast  the  power 

apostles  and  elders,  but  other  brethren  also,  did  assemble  and 
meet  about  the  mattter;  therefore  synods  [and,  upon  the  same 
grounds,  all  councils']  are  to  consist  both  of  elders  and  other 
church  members  endued  with  gifts  and  sent  by  the  churches,  not 
excluding  the  presence  of  any  brethren  in  the  churches,  Acts  16: 
2,  22,  23, ."  —  Platform,  ch.  16,  §  6. 

*  Mather's  Ratio,  p.  172,  173;  S.  Mather's  Apology,  p.  18-25, 
118. 

The  English  Congregationalists  agreed  with  the  N.  E.  fathers 
in  this  respect.  Take  for  illustration,  the  38th  article  of  the  Con- 
fession of  the  London  Cong.  Chh.,  published  in  Amsterdam,  1596- 
1598,  "XXXVIII.  And,  although  the  particular  congregations 
[churches]  be  thus  distinct  and  several  bodies,  every  one  as  a 
compact  and  knit  city  in  itself,  yet  are  they  all  to  walk  by  one 
and  the  same  rule ;  and,  by  all  means  convenient,  to  have  the  coun- 
sel, and  help  one  of  another  in  all  needful  affairs  of  the  church,  as 
members  of  one  body  in  the  common  faith,  under  Christ  their  only 
Head."  —  Hanbunj,  Vol.  I.  p.  97. 

The  Savoy  Synod  of  1658,  while  it  "disallows  the  power  of  all 
stated  synods,  presbyteries,  convocations,  and  assemblies  of  di- 
vines, over  particular  churches ;  admits,  that  in  cases  of  difficulty, 
or  difference  relating  to  doctrine  or  order,  churches  may  meet 


116  CONGREGATIONALISM. 

which  Christ  has   given  them  in  Matt.  18 :  18,   to 
"  open  and  shut,  to  bind  and  loose." 

"  The  truth  is,"  says  Thomas  Hooker,  "  a  partic- 
ular congregation  [church]  is  the  highest  tribunal  to 
which  an  aggrieved  party  may  appeal  in  the  third 
place ; "  —  alluding  to  the  steps  in  Matt,  xviii. :  .  .  . 
"  If  difficulties  arise  in  the  proceeding,  the  council  of 
other  churches  should  be  sought  to  clear  the  truth ; 
but  the  power  of  censure  rests  still  in  the  congrega- 
tion, where  Christ  placed  it."  *  So  Samuel  Mather 
says :  "  When  they  [the  Councils  or  Synods]  have 


together  by  their  synods  or  councils,  to  consider  and  give  advice, 
but  without  exercising  any  jurisdiction."  —  Ncal's  Puritans,  Vol. 
IV.  p.  216,  217. 

The  celebrated  John  Cotton,  in  his  work  on  the  Keys  of  the 
Kingdom  of  Heaven,  seems  to  give  more  power  to  Synods  and 
Councils  than  any  other  standard  writer  with  whom  I  have  con- 
sulted. He  says :  "  We  dare  not  say  that  their  power  reacheth 
no  further  than  giving  counsel."  —  p.  59.  Yet,  on  the  60th  page 
he  concedes,  that  the  churches  may  judge  of  the  decisions  of 
synods  and  councils,  whether  "  prejudicial  to  the  truth  and  peace 
of  the  Gospel,"  ..."  and  may  refuse  such  sanctions  as  the  Lord 
hath  not  sanctioned."  And  further  on,  in  answer  to  the  question 
—  "  Whether  the  Synod  hath  power  of  Ordination,  and  Excommu- 
nication," he  says:  "We  should  rather  choose  to  determine,  and 
to  publish  and  declare  our  determination  —  That  the  ordination  of 
such  as  we  find  fit  for  it,  and  the  excommunication  of  such  as  we 
find  do  deserve  it,  would  be  an  acceptable  service  both  to  the 
Lord,  and  to  his  Churches :  but  the  administration  of  both  these 
acts  we  should  refer  to  the  Presbyterie  of  the  several  churches 
whereto  the  person  to  be  ordained  is  called,  and  Avhereof  the 
person  to  be  excommunicated  is  a  member:  and  both  acts  to  be 
performed  in  the  presence,  and  idh  the  consent  of  the  several 
churches  to  whom  the  matter  appertaineth."  —  p.  62,  63. 

*  Survey,  Part  iv.  p;  1 9. 


DOCTRINES.  117 

done  all,  the  churches  are  still  free  to  accept  or  refuse 
their  advice."  *  In  the  Platform  the  same  doctrine 
is  recognized,  though  not  quite  so  distinctly.  Its 
language  is :  "  The  Synod's  [or  council's]  directions 
and  determinations,  so  far  as  consonant  with  the 
Word  of  God,  are  to  be  received  with  reverence  and 

submission." f  This  passage,  though  it  may 

seem  to  give  more  power  to  councils,  than  Hooker 
of  Mather  allow ;  yet,  as  it  evidently  submits  the 
question  whether  the  determinations  of  the  council 
are  "  consonant  with  the  Word  of  God,"  to  the 
churches  —  in  effect  takes  the  same  ground.  This 
appears  more  clearly  by  comparing  section  four, 
where  we  read :  "  It  belongeth  unto  Synods  and 
councils  to  debate  and  determine  controversies  of 
faith  and  cases  of  conscience,  etc.,  .  .  .  not  to  exer- 
cise church  censures  in  way  of  discipline,  nor  any 
act  of  church  authority  or  jurisdiction." 

That  acute  reasoner  and  learned  theologian,  Dr. 
Emmons,  maintains  with  great  earnestness,  the  su- 
premacy of  individual  churches  in  matters  ecclesias- 
tical :  "  No  ecclesiastical  decision,"  says  he,  "  ought 
to  be  taken  out  of  the  hands  of  a  particular  church, 
where  Christ  has  lodged  it ;  for  he  has  appointed  no 
ecclesiastical  tribunal  superior  to  that  of  an  individ- 
ual church."  $  ... 

This,  then,  I  suppose  to  be  the  doctrine  of  ancient 
and  modern  Congregationalists :  —  In  cases  of  diffi- 


*  Apology,  p.  118,  133.     The   Synod  of  1662  maintained  the 
game  doctrine.    Quest.  2,  Ans.  1;  Hubbard's  N.  E.  p.  589. 
f  Chap.  16,  §  5. 
\  Platform  of  Ecc.  Gov.,  a  Discourse,  etc.  p.  19-23. 


118  CONGREGATIONALISM. 

culty,  a  church,  or  the  aggrieved  members  of  a  church, 
may  call  for  the  advice  of  a  council  of  sister  churches ; 
and  this  advice  the  church  is  bound  respectfully  to 
consider  and  cheerfully  to  follow,  unless  manifestly 
contrary  to  what  is  right  and  scriptural ;  but  of  this, 
the  church  has  an  undoubted  right  to  judge  ;  and  to 
act  in  accordance  with  its  deliberate  judgment.* 

But,  suppose  a  church,  in  the  exercise  of  her  sover- 
eignty, should  obstinately  refuse  to  follow  the  rea- 
sonable and  scriptural  advice  of  a  council?  She 
would  then  become  liable  to  discipline,  as  will  be 
hereafter  specified,  and  would  forfeit  the  confidence 
and  fellowship  of  sister  churches. 

The  Consociational  doctrine,  adopted  by  most  of 
the  Congregational  churches  of  Connecticut,  may, 
perhaps,  be  regarded  as  an  exception  to  the  above 
statement.  In  that  State  there  are  what  are  called 
"  Consociations  of  Ministers  and  Churches,"  com- 
posed of  pastors  and  delegates  from  all  the  churches 
within  convenient  distances.  These  are  standing 
councils,  to  which  all  unsettled  difficulties  in  the 
churches  within  their  several  districts  may  be  referred. 
The  decisions  of  these  bodies  are  final  and  authori- 
tative.f 

This  plan  of  consociation  was  designed  to  break 
up  the  practice  of  calling  ex  parte  councils.  Wise 
and  good  men  framed  this  consociational  system ; 
and  it  possesses,  apparently,  some  important  advan- 
tages over  the  usual  method  of  calling  councils  as 

*  See  Mather's  Ratio,  p.  173,  174;   Upham's  Ratio,  ch.  15,  §  152 
-154,  ch.  18,  §  178. 

f  Saybrook  Platform,  Art.  II.  III.  V.  XII.  XHI. 


DOCTRINES.  119 

occasions  require.  Still,  I  must  regard  it  as  a  de- 
parture from  strict  Congregational  principles,  and  of 
very  questionable  tendency.  The  principle  that  every 
church  is  authorized  to  act  authoritatively  and  con- 
clusively in  relation  to  all  matters  of  personal  con- 
cern, is  of  great  importance.  Any  thing  tending  to 
undermine  this  principle  should  be  deprecated.  For 
this  very  reason  all  councils  to  settle  church  difficul- 
ties should  be  avoided  as  much  as  possible;  and 
most  especially,  standing  councils  ;  for  such  councils 
are  a  sort  of  standing  invitation  to  the  churches  not 
to  adjust  their  own  difficulties. 

It  is  a  serious  question,  too,  whether  the  churches 
have  the  right  to  commit  the  work  of  Christian  dis- 
cipline to  delegated  hands ;  whether  they  can  per- 
form this  duty  by  proxy.  Christ  has  said  of  the 
obstinate  offender :  "  If  he  hear  not  the  church,  let 
him  be  to  thee  as  an  heathen  man  and  a  publican." 
Consistently  with  this  direction,  a  church  may  take 
advice  and  counsel ;  but,  for  a  church  to  surrender  to 
a  council  the  right  to  "  hear,  judge,  DETERMINE,  and 
FINALLY  ISSUE"  any  case,  (as  the  Saybrook  articles 
of  discipline  expressly  do)  *  seems  utterly  inconsistent 
with  the  "  Magna  Charta  "  of  Christ's  churches.f 

The  above  remarks  are,  perhaps,  after  all,  more 
appropriate  to  the  letter  of  the  Saybrook  articles  than 
to  the  practical  application  of  them  which  exten- 
sively prevails  in  Connecticut.  From  the  time  of 
their  origin,  the  churches  have  manifested  consid- 


*  See  Article  VII. 

f  Samuel  Mather  is  very  explicit  upon  the  danger  of  councils, 
for  the  purpose  of  settling  church  difficulties.     See  Apology,  ch.  7. 


120  CONGREGATIONALISM. 

erable  solicitude  lest  they  should  interfere  with  their 
Congregational  rights.  Many  have,  therefore,  given 
a  very  liberal  interpretation  to  the  most  objectionable 
of  these  articles.  Thus  they  choose  to  interpret  the 
third  article,  which  says,  "  that  all  cases  of  scandal 
that  fall  out  within  the  circuit  of  any  of  the  associ- 
ations, shall  be  brought  to  a  council  of  the  elders,  etc. 
[i.  e.  to  a  consociation]  when  there  shall  be  need 
of  a  council  for  the  determination  of  them,"  —  as 
allowing  them  to  judge  when  it  is  necessary  to  call 
the  Consociation,  and  as  permitting  them  to  call  a 
mutual  council  if  they  choose,  or  even  a  select  coun- 
cil, reserving  the  right  to  the  censured  party  of  appeal 
to  the  Consociation.  So  also,  some  of  the  Conso- 
ciations choose  to  call  their  decisions  advice,  rather 
than  authoritative  determinations.  And  in  other 
particulars,  "the  increasing  independency  of  views 
cherished  by  the  churches  "  has  materially  modified 
the  objectionable  letter  of  the  Saybrook  Platform.* 

To  any  form  of  consociation  or  confederation 
among  the  churches,  which  removes  from  them  indi- 
vidually the  right  of  final  decision  in  all  cases  af- 
fecting their  personal  interests,  we  conceive  there  are 
most  serious  objections. 

INFLUENCE   OF   CONSOCIATIONS    ON  THE  ANCIENT 
CHURCHES. 

The  general  correctness  of  the  views  above  ex- 
pressed, is  corroborated  by  the  remarks  of  Mosheim 

*  See  "  Congregational  Order"  or  the  Ancient  Platforms  of  the 
Cong.  Chhs.  with  a  Digest  of  Rules  and  Usages  in  Conn.  Pub- 
lished by  the  Gen.  Ass.  of  Conn.  1843. 


DOCTKINES.  121 

upon  the  influence  of  councils  on  the  primitive 
churches.  Having  stated  that  all  the  churches  in  the 
first  centuries  "  had  equal  rights,  and  were,  in  all  re- 
spects, on  a  footing  of  equality,"  he  adds :  "  Nor 
does  there  appear  in  this  century,  any  vestige  of  that 
Consociation  of  the  churches  of  the  same  province, 
which  gave  rise  to  ecclesiastical  councils  and  metro- 
politans. Rather,  as  is  manifest,  it  was  not  till  the 
second  century,  that  the  custom  of  holding  ecclesi- 
astical councils  began  in  Greece,  and  thence  extended 
into  other  provinces."* 

Again,  in  speaking  of  the  second  century,  he  says : 
"  During  a  great  part  of  this  century,  all  the  churches 
continued  to  be,  as  at  first,  independent  of  each 
other;  or,  were  connected  by  no  consociations  or 
confederations."  "  Each  church  was  a  kind  of  little 
independent  republic,  governed  by  its  own  laws, 
which  were  enacted,  or  at  least  sanctioned  by  the 
people.  But,  in  process  of  time,  it  became  customary 
for  all  the  Christian  churches  in  the  same  province  to 
unite,  and  form  a  sort  of  larger  society  or  common- 
wealth ;  and,  in  the  manner  of  confederate  republics, 
to  hold  their  conventions  at  stated  times,  and  there 
deliberate  for  the  common  advantage  of  the  whole 
confederation.  This  custom  first  arose  among  the 
Greeks,  among  whom  a  [political]  confederation  of 
cities,  and  the  consequent  convention  of  their  several 
delegates,  had  been  long  known  ;  but  afterwards,  the 
utility  of  the  thing  being  seen,  [we  shall  see  directly 
how  useful  these  conventions  were,]  the  custom  ex- 

*  Vol.  I.  p.  86,  Murdochs  1st  Ed. 
11 


122  CONGREGATIONALISM. 

tended  through  all  countries  where  there  were  Chris- 
tian churches.  These  conventions  of  delegates  from 
the  several  churches,  assembled  for  deliberation,  were 
called  by  the  Greeks  synods^  [from  avvodog,  an  assem- 
bly] and  by  the  Latins,  councils  [from  concilium,  an 
assembly]  and  the  laws  agreed  upon  in  them,  were 
called  canons,  that  is,  rules,  [from  KO.VUV  canon]. 
These  councils,  of  which  no  vestige  appears  before 
the  middle  of  this  century,  (i.  e.  the  second)  CHANGED 

NEARLY  THE  WHOLE  FORM  OF  THE  CHURCH.  For,  in 
the  first  place,  the  ancient  rights  and  privileges  of  the 
people  were  by  them  very  much  abridged ;  and,  on 
the  other  hand,  the  influence  and  authority  of  the 
bishops  were  not  a  little  augmented.  At  first,  the 
bishops  did  not  deny  that  they  were  merely  represent- 
atives of  the  churches,  and  acted  in  the  name  of  the 
people,  but,  by  little  and  little,  they  made  higher  pre- 
tensions, and  maintained,  that  power  was  given  them 
by  Christ  himself,  to  dictate  rules  of  faith  and  con- 
duct to  the  people.  In  the  next  place,  the  perfect 
equality  and  parity  of  all  bishops,  which  existed  in 
early  times,  the  council  gradually  subverted.  For,  it 
was  necessary  that  one  of  the  confederated  bishops 
of  a  province,  should  be  intrusted  with  some  au- 
thority and  power  in  those  conventions,  over  the 
others ;  and  hence  originated  the  prerogatives  of 
Metropolitans.  And  lastly,  when  the  custom  of 
holding  these  councils  had  extended  over  the  Chris- 
tian world,  and  the  universal  church  had  acquired 
the  form  of  a  vast  republic,  composed  of  many  lesser 
ones,  certain  head  men  were  to  be  placed  over  it  in 
different  parts  of  the  world,  as  central  points  in  their 


DOCTRINES.  123 

respective  countries.  Hence  came  the  Patriarchs; 
and  ultimately  a  Prince  of  Patriarchs  —  the  ROMAN 
PONTIFF."  * 

Waddington,  (Ecc.  Hist.  p.  44),  admits  the  cor- 
rectness of  Mosheim's  account.  He  says :  "  Though 
these  synods  were  doubtless  indispensable  to  the 
well-being  of  Christianity,  they  seem  to  have  been  the 
means  of  corrupting  the  original  humility  of  its  min- 
isters." If  this  be  true,  and  if  it  be  also  true  that 
"  like  priest  like  people,"  and  that  like  causes  tend  to 
like  effects  —  then,  I  ask,  If  synods  or  councils  to 
assist  in  the  administration  of  church  government 
are  sometimes  necessary,  ought  they  not  at  least,  to 
be  occasional  bodies,  called  as  seldom  as  the  neces- 
sities of  the  churches  will  permit ;  and  so  limited  in 
their  authority  as  not  in  the  least  to  interfere  with 
the  sovereignty  of  individual  churches  ?  And,  if  the 
plan  of  consociation  has  occasioned  such  countless 
evils  in  the  churches  in  past  ages,  ought  not  we  to 
regard  it  with  a  jealous  eye  ?  And,  is  not  the  doc- 
trine, that  no  ecclesiastical  council  shall  have  any 
authority  to  enforce  its  decisions  on  the  churches  — 
highly  important,  yea  essential  to  the  independence 
and  the  permanent  welfare  of  the  churches  ? 

III.  Another  Congregational  doctrine  of  consid- 
erable importance,  is,  that  an  ex  parte  council  cannot 
be  regularly  called,  until  a  mutual  one  has  been  refused 
by  one  of  the  parties.^ 

The  right  to  call  ex  parte  councils  has  been  con- 


*  Eccl.  Hist.  Vol.  I.  p.  142, 144.    See  also,  an  important  note  to 
the  same  purport  by  Dr.  Murdock,  p.  142.  n.  2. 

f  Mather's  Ratio  Disciplince,  Art  IX . ;  Upham's  Ratio,  ch.  1 7. 


124  CONGREGATIONALISM. 

sidered  an  objectionable  feature  in  our  system.  But 
in  reality,  it  is  far  otherwise.  This  right  furnishes  an 
effectual  check  to  the  exertion  of  arbitrary  power  by 
the  majority  of  a  church.  These  councils  are  courts 
of  errors,  to  which  the  humblest  member  of  a  con- 
gregational church  may  appeal.  This  appeal  cannot, 
however,  be  made  until  a  mutual  reference  has  been 
refused :  and  this  will  rarely  occur,  unless  there  be  a 
measure  of  unchristian  obstinacy  and  self-will  in  the 
refusing  party.  An  ex  parte  council  should  in  no 
case  act  until  assured  that  a  mutual  council  has  been 
refused. 

Some  persons  seem  to  think,  that  one  ex  parte 
council  may  be  arrayed  against  another,  almost  ad 
inftnitum.  But,  if  the  above  doctrine  be  regarded, 
this  cannot  take  place  —  one  ex  parte  council  cannot 
be  arrayed  against  another.  For  illustration :  if  the 
majority  of  a  church  should  propose  to  call  a  council, 
to  consider  the  expediency  of  dissolving  the  pastoral 
connection ;  and  the  pastor  and  the  minority  should 
refuse  to  join  them,  and  they  (the  majority)  should 
proceed  to  call  an  ex  parte  council,  the  pastor  and 
the  minority  would  have  no  right  to  call  another  ex 
parte  council.  And,  for  an  ex  parte  council  to  as- 
semble, and  proceed  to  act  upon  the  doings  of  the 
church  and  a  previous  council,  without  being  assured 
that  the  party  calling  them  had,  in  their  turn,  pro- 
posed to  the  other  party  a  mutual  council  —  would 
be  to  violate  good  usage  and  sound  doctrine. 

Nay,  more,  it  is,  in  my  view,  very  doubtful  whether 
those  who  have  once  refused  the  offer  of  a  mutual 
council,  and  thus  compelled  their  brethren  to  call  an 
ex  parte,  have  any  further  claim  to  the  ad  vice,  of  a 


DOCTRINES.  125 

council;  least  of  all,  to  that  of  an  ex  parte  council  of 
their  own  choosing.  If  upon  reflection,  the  minority 
should  consent  to  refer  all  their  difficulties  to  the 
consideration  of  a  mutual  council  —  though  they  had 
previously  refused  so  to  do,  and  by  their  refusal 
had  constrained  their  brethren  to  call  an  ex  parte 
council  —  it  would  be  an  act  of  Christian  kind- 
ness and  condescension,  and  perhaps  of  duty,  for 
the  majority  to  consent  to  such  an  arrangement. 
But,  under  other  circumstances,  the  majority  of  a 
church  are  authorized  to  act  finally  on  the  advice  of 
an  ex  parte  council,  when  called  regularly ;  and  the 
minority  have  no  ground  of  complaint,  that  all  rea- 
sonable measures  have  not  been  employed  to  adjust 
then*  difficulties  on  Christian  and  Congregational 
principles.* 

AUTHORITY  FOR  COUNCILS. 

If  the  question  be  asked :  "  On  what  grounds  do 
Congregationalists    rest    their    opinions    respecting 


*  The  decisions  of  such  a  council,  resulting  in  the  removal  of  a 
pastor,  would,  doubtless,  in  the  eye  of  the  law  exonerate  a  church 
or  parish  from  the  payment  of  the  pastor's  salary  after  the  date  of 
such  decision.  See  a  Report  of  Avery  vs.  Inhabitants  of  Tyringham, 
in  Mass.  Reports  for  Sept.  Term,  1807.  The  inhabitants  voted 
that  they  would  no  longer  consider  the  plaintiff  minister  of  said 
town.  The  minister  sued  for  his  salary ;  and  the  court  gave  it  to 
him;  on  the  ground,  that  in  cases  of  disagreement  between  a 
pastor  and  a  people,  a  mutual  council  should  be  proposed,  and  on 
this  being  refused,  an  ex  parte  should  be  called,  whose  decisions 
would  have  equal  force  in  dissolving  the  connection  between  the 
contending  parties. 

11* 


126  CONGREGATIONALISM. 

synods  and  councils  ?  "  *  The  answer  is  twofold : 
First,  on  the  sisterly  relations  which  our  churches 
sustain  to  each  other.  We  regard  ourselves  as 
branches  of  one  family ;  each  of  which,  though  set- 
tled apart  and  competent  to  manage  all  its  ordinary 
affairs,  has  a  family  interest  in  every  other  branch. 
And,  inasmuch  as  every  branch  of  the  family  will 
feel  a  special  interest  in  preserving  every  member  of 
the  family  circle  from  mistakes  and  errors,  there  is  a 
peculiar  propriety  in  asking  counsel  of  each  other  in 
cases  of  unusual  difficulty.  We  call  our  churches 
sisters,  because  we  have  "  one  Lord,  one  faith,  one 
baptism ;  one  God  and  Father  of  all"  .  .  .  (Eph.  4: 
1-6 ;)  and  endeavor  to  "  walk  by  the  same  rule,"  and 
to  "  mind  the  same  thing,"  Phil.  3 :  16.  If  such  be 
our  relation  to  each  other,  how  suitable  that  we  should 
advise  with  each  other  in  all  cases  of  unusual  diffi- 
culty relating  to  our  common  faith  and  order ! 

Secondly,  on  the  ground  of  Scripture  injunction 
and  example.  The  Scriptures  inculcate  the  duty,  in 
general  terms,  of  asking  advice,  and  seeking  counsel 
in  cases  of  doubt  and  difficulty.  See  Prov.  11 :  4. 
12 :  15.  13 :  10.  15 :  22.  And,  that  the  general  prin- 
ciple here  recognized  —  that  wisdom  and  safety 
require  men  in  cases  of  doubt  and  difficulty  to  seek 
counsel  and  take  advice  —  is  applicable  to  churches, 
is  evident  from  the  example  recorded  in  the  fifteenth 

*  The  chief,  if  not  the  only  difference  between  synods  and  coun- 
cils is,  that  synods  are  general  councils,  in  their  attendance  and 
objects ;  councils  are  limited  to  a  few  churches,  and  are  called  for 
private  and  specific  purposes.  These  purposes  are  specified  in 
the  Letter  Missive ;  beyond  which  the  members  of  the  council  are 
not  authorized  to  go  in  their  deliberations. 


DOCTRINES.  127 

chapter  of  Acts:  whence  it  appears,  that  a  very 
difficult  question  had  arisen  in  the  church  at  An- 
tioch,  which  could  not  be  satisfactorily  adjusted 
by  the  church  itself,  even  with  the  aid  of  Paul  and 
Barnabas  ;  who,  having  no  special  revelation  respect- 
ing the  question,  could  not  speak  authoritatively,  as 
upon  many  other  points.  After  much  dissension  and 
disputation,  the  church  determined  that  Paul  and 
Barnabas,  with  certain  brethren  of  the  church,  should 
go  up  to  Jerusalem,  and  ask  counsel  of  the  apostles 
and  elders,  and,  as  the  result  shows,  of  the  whole 
church  likewise.  The  question  having  been  sub- 
mitted to  the  consideration  of  the  church  at  Jerusa- 
lem, including  the  apostles,  elders,  and  brethren,  it 
was  resolved,  after  mature  deliberation,  and  an  assur- 
ance that  they  had  "the  mind  of  the  Spirit,"  to 
embody  their  result  in  a  letter,  written  in  the  name 
of  the  "  apostles,  elders,  and  brethren,"  and  by  the 
authority  of  the  Holy  Ghost,"  *  and  to  send  this  by 
the  hands  of  "  chosen  men  "  of  the  church  at  Jeru- 
salem, together  with  Paul  and  Barnabas,  to  the 
church  at  Antioch,  and  elsewhere. 

Now,  though  this  transaction  has  in  it  few  of  the 
circumstances  of  a  modern  ecclesiastical  council ; 
and  though  the  decisions  of  the  apostles,  elders, 
and  brethren,  acting  under  the  special  direction  and 
impulse  of  the  Holy  Ghost  (v.  28),  may  have 
had  an  authority  which  a  modern  council  cannot 


*  Neander  renders  the  clause  — "  It  seemed  good  to  the  Holy 
Ghost  and  to  us  "  —  thus :  "  For  it  seemed  good  to  us,  under  the 
guidance  of  the  Holy  Spirit."  —  History  of  (he  Planting,  etc.,  of 
Chris.  Chh.  by  the  Apostles,  Vol.  I.  p.  145,  3d  ed. 


128  CONGREGATIONALISM. 

have  *  —  yet,  we  see  in  this  transaction  a  very  clear 
warranty  for  one  church  to  ask  counsel  of  another  in 
cases  of  difficulty :  and,  inasmuch  as  the  pastors  and 
some  chosen  men  from  several  churches  would  ordina- 
rily be  better  qualified  to  investigate  a  matter  of  diffi- 
culty, and  to  give  sound  and  scriptural  advice,  than 
the  pastor  and  brethren  of  a  single  church  —  there- 
fore the  plan  of  councils,  composed  of  the  pastors 
and  delegates  of  a  number  of  churches,  has  been 
adopted  by  us,  in  conformity  with  the  general  prin- 
ciple recognized  in  this  fifteenth  chapter  of  Acts  and 
the  dictates  of  sound  discretion. 

And  the  same  general  principles  which  authorize 
any  councils,  equally  authorize  ex  parte  councils. 
For,  if  it  be  agreeable  to  reason  and  revelation  that 
counsel  should  be  sought  by  churches  of  one  another 
in  cases  of  difficulty,  and  some  members  of  a  church, 
who  equally  need  this  counsel,  refuse  to  ask  it,  their 
refusal  should  not  deprive  others  in  the  same  church 
of  that  advice  and  assistance  which  they  need,  and 
are  disposed  to  seek. 

The  above  are  believed  to  be,  for  substance,  the 
views  of  Congregationalists  on  the  subject  of  coun- 
cils, mutual  and  ex  parte. 

*  It  ought  perhaps  to  be  noted,  that  all  the  suppositions  in  the 
text  are  by  no  means  universally  admitted  truths.  Thomas  Hooker 
contends,  that  this  conference  at  Jerusalem  was  purely  deliber- 
ative, and  unattended  by  any  special  divine  revelation ;  and  that 
the  authority  of  the  "  Holy  Ghost,"  to  which  reference  is  made  in 
the  28th  verse,  was  simply  that  authority  which  was  clearly  dedu- 
cible  from  the  Sacred  Scriptures.  He  further  insists,  that  the  de- 
crees of  this  council  had  only  the  weight  of  good  advice,  which 
was  consonant  with  God's  Word.  —  Survey,  P.  iv.  ch.  1. 


DOCTRINES.  129 

IV.  Another  doctrine  of  Congregationalism,  is, 
that  the  equality  and  completeness  of  the  several 
churches  adopting'  this  system  do  not  free  them  from 
all  accountability  to  each  other. 

Samuel  Mather  maintains  this  doctrine  distinctly ; 
and,  among  other  authorities,  quotes  the  testimony 
of  Jeremiah  Burroughs,  as  follows :  "  Those  in  the 
Congregational  way  acknowledge,  1.  That  they 
Are  bound  in  conscience  to  give  account  of  their 
ways  to  churches  about  them,  or  to  any  other  who 
shall  require  it.  This  not  in  any  arbitrary  way,  but 
as  a  duty  which  they  owe  to  God  and  man."  * 
John  Cotton  taught  the  same  doctrine,  f  Congre- 
gational doctrine  in  regard  to  church  accountability 
is  this :  If  a  Congregational  church  is  believed  to 
have  swerved  from  the  truth,  a  sister  church  may 
call  the  offender  to  an  account;  and  if  necessary, 
withdraw  fellowship  from  the  erring  -  and  obstinate 
church,  ij:  But,  in  doing  this,  it  is  necessary  for  the 
complainant  to  take,  as  nearly  as  possible,  the  reg- 
ular steps  enjoined  in  Matt.  18:  15-18.  The  in- 
quiring party  having  failed,  by  a  private  interview, 
to  obtain  satisfaction  from  her  erring  sister,  should 
next  call  for  the  assistance  of  one  or  more  of  the 
neighboring  churches;  and  if  unsuccessful  in  this 
second  step,  may  either  withdraw  fellowship  imme- 
diately, or  call  a  council  of  neighboring  churches,  to 
advise  in  the  case.§ 

*  Burroughs'  Irenicum,  p.  43,  44-47,  in  Mather's  Apology, 
App.  —  Part  II. 

f  Keyes  of  the  Kingdom  of  Heaven,  p.  101-108. 

J  Mather's  Ratio  Disciplince,  Art.  9,  §  1,  4. 

§  Cambridge  Platf.  ch.  15 ;  Mather's  Ratio,  p.  172.  Also  Up- 
Jiam's  "  Ratio  Disciplince,"  p.  1 74,  206. 


130  CONGREGATIONALISM. 

Upon  this  general  subject,  the  Cambridge  Platform 
( Chap.  15)  says :  "  Although  churches  be  distinct,  and 
therefore,  may  not  be  confounded  one  with  another, 
and  equal,  and  therefore,  have  no  dominion  one  over 
another ;  yet,  all  the  churches  ought  to  preserve 
church  communion  one  with  another,  because  they 
are  all  united  unto  Christ,  not  only  as  a  mystical,  but 
a  political  head,  whence  is  derived  a  communion 
suitable  thereunto.  The  communion  of  churches 
is  exercised  sundry  ways.  1.  By  way  of  mutual 
care,  in  taking  thought  for  one  another's  welfare. 
...  2.  By  way  of  consultation  one  with  another, 
when  we  have  occasion  to  require  the  judgment  and 
council  of  other  churches.  ...  3.  By  way  of  admo- 
nition, when  a  church  neglects  discipline  or  becomes 
corrupt.  ...  4.  By  admitting  members  of  sister 
churches  to  occasional  communion  with  one  another. 
5.  By  letters  of  recommendation  or  dismission  from 
one  church  to  another.  ...  6.  By  affording  relief 
and  succor  one  unto  another,  either  of  able  members 
to  furnish  them  with  officers,  or  of  outward  support 
to  the  necessities  of  poorer  churches,  as  did  the 
churches  of  the  Gentiles  contribute  liberally  to  the 
poor  saints  at  Jerusalem" 

The  mutual  relation  and  the  fellowship  of  the 
churches  were  strenuously  maintained  by  the  fathers 
of  New  England.*  They  abhorred  any  such  inde- 
pendency as  excused  a  church  from  giving  account 
of  itself — its  doctrines  and  its  practice  —  to  all  in 
fellowship  with  it.  This  feature  of  the  system  has 


*  Hooker's  Survey,  Part  IT.  ch.  3,  p.  80  ;  Cotton's  Way  Cleared, 
ch.  3,  sec.  1. 


DOCTRINES.  131 

been   tenaciously  held  by  all  consistent  Congrega- 
tionalists  to  the  present  time. 

I  have  now  finished  an  enumeration  and  brief  ex- 
planation of  the  most  essential  Principles  and  Doc- 
trines of  the  Orthodox  Congregationalists  of  New 
England.  Such  is  the  system  of  Church  polity 
which  the  fathers  of  New  England  fondly  loved  and 
cherished;  and  in  the  maintenance  of  which  they 
endured  persecution  in  their  native  land,  the  perils 
of  the  ocean,  and  the  hardships  of  the  wilderness. 

It  was  not,  however,  their  love  of  rites,  and  forms, 
and  ceremonies,  in  the  worship  of  God ;  it  was  not 
their  attachment  to  any  one  mode,  in  itself  consid- 
ered, that  made  them  so  willing  to  sacrifice  the  en- 
dearments of  home,  and  the  enjoyments  of  cultivated 
society;  but  it  was  their  love  for  the  Church  of 
Christ,  the  welfare  of  which  they  considered  iden- 
tified with  the  maintenance  of  Congregationalism  :  — 
it  was  this  that  brought  them  hither.  They  loved 
pure  religion ;  and  regarding  Congregationalism  as 
best  adapted  to  propagate  and  maintain  the  institu- 
tions of  religion  in  their  purity,  they  cherished  this 
system  with  self-denying,  self-sacrificing  fondness. 
If  was  not  the  casket  itself  which  they  so  much 
valued  ;  but  the  casket,  as  a  necessary  protection  to 
the  pearl  of  great  price  which  it  contained.  It  was 
not  the  form  of  godliness,  which  they  so  much  ad- 
mired ;  but  the  power  which  accompanied  this  form. 
In  a  word,  it  "was  not  Congregationalism  in  itself 
considered,  which  our  fathers  so  devotedly  loved  and 
cherished;  but  Congregationalism,  as  that  form  of 
church  government  which  Christ  had  fixed  upon,  as 


132  CONGREGATIONALISM. 

best  adapted  to  promote  the  interests  of  His  king- 
dom and  the  glory  of  His  name.  While,  therefore, 
we  approve  and  admire  the  fair  model  of  a  Christian 
church  which  our  fathers  reared  in  the  New  World, 
let  us  not  forget  the  spirit  which  of  old  dwelt  in  the 
New  England  churches.  And  while  we  rejoice  in 
the  valued  inheritance  which  our  fathers  have  be- 
queathed us,  let  us  never  forget,  that  it  will  be  in 
vain  that  we  cry,  "  The  temple  of  the  Lord,  The 
temple  of  the  Lord  are  these ! "  if  the  presence  of  the 
Lord  dwell  not  in  our  churches.  It  should  never  be 
forgotten,  that  Congregationalism  is  a  spiritual  sys- 
tem of  church  government.  It  is  designed  for,  and 
adapted  to  spiritual  persons  —  those  who  have  been 
taught,  and  are  now  led  by  the  Spirit.  Its  strength 
and  permanence  depend  on  the  spirituality  of  those 
who  adopt  it.  It  controls  them  by  no  other  power 
than  that  which  is  moral ;  it  inflicts  no  other  pains 
and  penalties.  It  can  live  and  prosper  only  in  the 
smiles  of  heaven.  Without  the  Divine  presence  our 
churches  cannot  be  governed.  Without  this,  they 
must  fall  to  pieces,  or  dwindle  away  and  die.  Of  all 
denominations  we  are  most  entirely  cast  upon  Prov- 
idence. Without  Christ  we  can  do  nothing. 

These  facts,  while  they  furnish  strong  presumptive 
evidence  of  the  correctness  of  our  principles  and  doc- 
trines, at  the  same  time  suggest  a  powerful  argument 
to  the  mind  of  every  Congregationalist,  why  he 
himself  should  be  holy,  and  why  he  should  labor  to 
promote  the  holiness  of  all  about  him. 


. 

•3V/  9 (if 

PART   III. 

•-- 


ECCLESIASTICAL  HISTORY. 

~~ 

IT  will  be  seen  from  the  preceding  pages,  that 
Congregationalists  derive  their  principles  and  doc- 
trines from  the  Sacred  Scriptures ;  that  Jesus  Christ 
is  regarded  by  them  as  the  author  of  their  church 
polity ;  and  the  Apostles,  as  the  builders  of  the  first 
Congregational  churches.  In  this  belief,  they  feel 
themselves  fully  sustained  by  the  passages  already 
quoted  from  the  Evangelists  and  the  Apostles,  who 
wrote  as  they  were  moved  by  the  Holy  Ghost,  and 
whose  movements  in  organizing  the  first  Christian 
churches  had  the  sanction  of  the  Great  Head  of  the 
Church.  Although  our  chief  dependence  is  upon 
these  inspired  guides,  and  nothing  is  received  by  us 
as  truth  which  is  contrary  to  these,  still  it  is  pleasant 
to  find  the  correctness  of  our  interpretation  of  the 
Scriptures  sustained  by  the  testimony  of  the  most 
ancient  Fathers  of  the  Church,  and  by  the  judgment 
of  many  of  the  most  learned  and  impartial  modern 
writers  on  Ecclesiastical  History.  To  their  testimony 
we  will  now  attend. 

12  (133)    • 


134  CONGREGATIONALISM. 


THE   FATHERS.* 

Clement.  —  Among  the  earliest  and  most  valued 
pieces  of  antiquity  is  the  epistle  of  Clement,  written 
in  the  name  of  the  church  at  Rome,  to  the  church 
at  Corinth,  somewhere  about  A.  D.  64-70.f 

The  main  design  of  this  epistle  seems  to  be,  to  set 
before  the  Corinthian  church  the  inconsistency  and 
sin  of  suffering  a  few  "  ringleaders  "  —  "  foolish  and 
inconsiderate  men  "  —  so  far  to  influence  the  church, 
as  to  induce  them  to  disregard  their  spiritual  guides 
and  rulers ;  and  even  to  "  cast  off  those  from  their 
ministry,  or  bishopric,  who  had  holily,  and  without 
blame,  fulfilled  the  duties  of  it."  I  will  arrange 
under  distinct  heads  the  testimony  of  this  venerable 
and  admired  writer  respecting  the  primitive  order 
and  discipline  of  the  churches. 

1.  The  first  point  established  by  this  epistle  is, 
that  in  Clement's  time  (as  late  at  least  as  A.  D.  64 
-70),  the  churches  retained  their  independent  congre- 
gational organization. 

The  address  or  salutation  of  the  epistle  goes  to 


*  The  Apostolic  Fathers,  or  those  who  were  contemporary  with 
the  apostles  or  their  immediate  disciples,  were  Barnabas,  Clement 
of  Rome,  Hennas,  Ignatius,  and  Polycarp.  The  Fathers  of  the 
Church,  include  all  the  Christian  writers  between  the  second  and 
the  sixth  century  —  some  say,  twelfth  century. 

f  Historians  differ  widely  respecting  the  date  of  this  epistle.  — 
Lardner  places  it  about  A.  D.  95. —  Waddington  supposes  this  to 
be  about  the  true  date.  —  Dr.  Campbell  has  some  valuable  remarks 
upon  this  epistle,  in  his  4th  Lee.  on  Ecc.  Hist. 


ECCLESIASTICAL  HISTORY.  135 

show  this.  It  runs  thus :  "  The  church  of  God 
which  is  (or  which  sojourneth)  at  Rome,  to  the 
church  of  God  which  is  at  Corinth,  elect,  sanctified 
by  the  will  of  God  through  Jesus  Christ  our  Lord : 
grace  and  peace,"  etc.  Here  we  have  two  distinct 
and  complete  churches  spoken  of;  the  one  at,  or 
sojourning  at,  Rome ;  the  other  at  Corinth.  The 
language  employed  is  precisely  such  as  one  Congre- 
gational church  in  these  days  might  use  when  ad- 
dressing another. 

Clement  also  speaks  of  the  church  "  being  consci- 
entiously gathered  together,  in  concord  with  one 
another."  —  §  34.  Which  goes  to  show  that  the 
church  consisted  of  a  single  congregation  only,  which 
was  accustomed  to  assemble  together  for  church 
purposes. 

2.  Another   point  established  by  this   epistle   is, 
that  the  churches  were  composed  of  professed  saints. 

The  church  at  Corinth  is  called  —  "  the  church  of 
God,"  "  elect,  sanctified  by  the  will  of  God,  through 
Jesus  Christ,  our  Lord."  Mention  is  made  of  "  the 
firmness  of  then-  faith,  and  its  fruitfulness,  in  ah1 
gqod  works  ; "  of  their  "  religion  in  Christ,"  and  "  cer- 
tain knowledge  of  the  Gospel : "  they  are  said  to 
have  "  walked  according  to  the  laws  of  God,"  etc. 
§  1 ;  they  are  called  "  the  flock  of  Christ,"  §  54 ;  and 
"the  sheepfold  of  Christ."  —  §  57.  And  if  such  was 
the  character  of  the  Corinthian  church,  we  may  rea- 
sonably infer,  that  of  such  materials  were  all  the 
churches  of  that  time  composed. 

3.  Clement  speaks  of  the  disciplinary  power  of  the 
churches. 

"  Beloved,  the  reproof  and  the  correction  which  we 


136  CONGREGATIONALISM. 

exercise  towards  one  another,  is  good  and  exceeding 
profitable :  for  it  unites  us  more  closely  to  the  will  of 
God."  —  §  56.  He  admits,  as  we  shall  presently 
see,  that  the  church  had  authority  to  discipline,  even 
its  ministers. 

4.  Other  points  in  the  order  of  the  primitive 
churches,  to  which  this  epistle  bears  testimony,  re- 
spect the  number  and  character  of  church  officers ; 
the  authority  which  they  posessed ;  and  the  part 
which  a  primitive  church  had  in  the  institution  of 
its  own  officers. 

The  officers  of  the  churches  are  thus  spoken  of  by 
the  venerable  Clement:  "The  apostles  have  preached 
to  us  from  our  Lord  Jesus  Christ ;  Jesus  Christ,  from 
God.  Christ,  therefore,  was  sent  by  God,  the  apos- 
tles by  Christ ;  so  both  were  orderly  sent  according 
to  the  will  of  God.  For  having  received  their  com- 
mand, and  being  thoroughly  assured  by  the  resur- 
rection of  our  Lord  Jesus  Christ  (1  Thess.  1 :  5),  and 
convinced  by  the  Word  of  God,  with  the  fulness  of 
the  Holy  Spirit,  they  went  abroad,  publishing,  '  that 
the  kingdom  of  God  was  at  hand.'  And  thus 
preaching  through  countries  and  cities,  they  ap- 
pointed the  first-fruits  of  their  conversions  [that  is, 
the  first  converts,  and  consequently  the  most  experi- 
enced Christians]  to  be  BISHOPS  and  DEACONS,  over 
such  as  should  afterwards  believe,  having  first  proved 
them  by  the  Spirit.  Nor  was  this  any  new  thing, 
seeing  that  long  before,  it  was  written  concerning 
bishops  and  deacons.  For  thus  saith  the  Scripture 
in  a  certain  place :  '  I  will  appoint  their  overseers 
[bishops]  in  righteousness,  and  their  ministers  [dea- 
cons] in  faith.' "  Isa.  60 :  17.  —  §  42.  «  And  what 


ECCLESIASTICAL   HISTORY.  137 

wonder  if  they  to  whom  such  a  work  was  committed 
by  God  in  Christ,  established  such  officers  as  we 
before  mentioned ;  when  even  that  blessed  and  faith- 
ful servant  in  all  his  house,  Moses,  set  down  in  the 
Holy  Scriptures  all  things  that  were  commanded 
him."  —  §  43. 

In  another  place,  referring  to  the  disorders  which 
had  prevailed  in  the  church,  he  says :  "  Who  is  there 
among  you  that  is  generous  ?  who  that  is  compas- 
sionate ?  who  that  has  any  charity  ?  let  him  say,  if 
this  sedition,  this  contention,  and  these  schisms,  be 
upon  my  account,  I  am  ready  to  depart ;  to  go 
away  whithersoever  ye  please ;  and  do  whatsoever 
ye  shall  command  me :  only  let  the  flock  of  Christ 
be  in  peace,  with  the  elders  that  are  set  over  it."  .  .  . 
—  §  54.  A  clear  intimation  that  the  church  of 
Corinth  remained  as  the  apostles  left  it ;  "  with  el- 
ders (not  a  bishop  and  elders)  set  over  it." 

But,  does  not  Clement  elsewhere  say :  "  The  chief 
priest  has  his  proper  services;  and  to  the  priests 
their  proper  place  is  appointed ;  and  to  the  Levites 
appertain  their  proper  ministries;  and  the  layman 
is  confined  within  the  bounds  of  what  is  commanded 
to  ^laymen?"  Yes,  he  does:  but  for  what  purpose? 
not  to  inculcate  the  doctrine  that  the  Christian  church 
should  have  the  same  grades  in  their  ministers  which 
the  Jewish  church  had ;  this  was  a  discovery  of  a 
much  later  period :  but  simply  to  enforce  on  the 
Corinthians  the  duty  of  order  and  regularity  in  their 
religious  services.  So  he  himself  tells  us,  in  the  very 
next  sentence ;  "  Let  every  one  of  you,  therefore, 
brethren,  bless  God  in  his  proper  station,  with  a  good 
conscience,  and  with  all  gravity,  not  exceeding  the 

12* 


138  CONGREGATIONALISM. 

rule  of  his  service  which  is  appointed  to  him,"  (§  40, 
41) ;  a  sort  of  paraphrase  of  the  apostle's  words : 
*  Let  all  things  be  done  decently  and  in  order.' 

The  argument  of  Clement  is  this :  As  under  the 
ancient  Jewish  Dispensation  God  assigned  to  the 
high  priest,  the  priests,  Levites,  and  all  the  people 
their  appropriate  parts  in  His  service,  that  nothing 
might  be  done  "  rashly  and  disorderly ; "  so,  under 
the  Christian  Dispensation,  it  becomes  both  ministers 
and  people  to  observe  their  proper  stations,  arid  do 
their  appropriate  work  in  the  service  and  worship  of 
God.—  Compare  §  37,  38. 

After  alluding  to  the  "  emulation  among  the  tribes 
concerning  the  priesthood,"  and  the  measures  adopted 
by  Moses  to  quell  the  rising  strife,  by  referring  the 
matter  to  God,  who  caused  Aaron's  rod,  of  all  the 
twelve,  to  blossom  —  Clement  proceeds :  "  What 
think  you,  beloved  ?  did  not  Moses  before  know  what 
should  happen  ?  Yes,  verily ;  but  to  the  end  there 
might  be  no  division,  nor  tumult  in  Israel,  he  did  in 
this  manner,  that  the  name  of  the  true  and  only  God 
might  be  glorified :  to  him  be  honor  forever  and  ever 
—  Amen.  So,  likewise,  our  apostles  knew  by  our 
Lord  Jesus  Christ,  that  there  should  contentions 
arise  upon  the  account  of  the  ministry,  or  the  name 
of  the  bishopric,  [or,  as  Dr.  Owen  renders  it  — '  about 
the  name  of  episcopacy,'  that  is,  episcopacy  itself]. 
And  therefore,  having  a  perfect  foreknowledge  of  this, 
they  appointed  persons,  as  we  have  before  said,  and 
then  gave  direction  how,  when  they  should  die,  other 
chosen  and  approved  men  should  succeed  in  the 
ministry.  Wherefore  we  cannot  think  that  those 
may  be  justly  thrown  out  of  their  ministry,  who 


ECCLESIASTICAL  HISTORY.  139 

were  either  appointed  by  them,  or  afterwards  chosen 
by  other  eminent  men,  with  the  consent  [or  choice]  of 

the    whole     church     ^avvedoKijauarjc  7%  EKKfyautf  truer/A  '    and 

who  have  with  all  lowliness  and  innocency  minis- 
tered to  the  flock  of  Christ  in  peace,  and  without 
self-interest ;  and  were  for  a  long  time  commended 
by  all.  For  it  would  be  no  small  sin  in  us,  should 
we  cast  off  those  from  their  ministry,  (or  bishopric,) 
who  holily,  and  without  blame,  fulfil  the  duties  of  it. 
Blessed  are  those  priests  [npeafivTepavf,  elders]  who, 
having  finished  their  course  before  those  times, 
[when  churches  are  so  fastidious  and  contentious] 
have  obtained  a  fruitful  and  perfect  dissolution ;  for 
they  have  no  fear  lest  any  should  turn  them  out  of 
the  place  [heaven],  which  is  now  appointed  for  them. 
But  we  see  how  you  have  put  out  some  who  lived 
reputably  among  you,  from  the  ministry,  [a,™  1%  ea-tu- 
Komis,  from  their  bishoprics]  which  by  their  innocence 
they  had  adorned."  —  §  44. 

This  most  interesting  and  remarkable  passage  es- 
tablishes several  points :  (1)  That  bishops,  or  elders 
as  he  calls  them  §  54,  and  deacons  were  the  only 
officers  known  in  the  churches  of  Christ  in  the 
days  of  Clement  —  thirty  or  forty  years  after  Christ. 
For  surely,  if  there  had  been  any  others  known  to 
those  primitive  churches,  Clement  would  scarcely 
have  written  as  he  did.  (2)  That  "  the  consent  of  the 
whole  church "  was  obtained  to  the  appointment  of 
these  officers.  (3)  That  the  apostles,  foreseeing  that 
contentions  would  arise  respecting  the  ministerial 
office,  left  particular  directions  "  how,  when  they  "  — 
that  is,  the  elders  or  bishops  which  were  ordained 
over  the  churches  during  the  lifetime  of  the  apos- 


140  CONGREGATIONALISM. 

ties  —  "  should  die,  other  chosen  and  approved  men 
should  succeed  in  the  ministry."  These  directions, 
we  have  in  their  sacred  writings  and  in  the  example 
of  the  churches  founded  by  them.  From  both  of 
which  sources  we  learn,  that  approved  men  were  to 
be  chosen  and  set  apart  to  the  ministry,  "  with  the 
consent  of  the  whole  church"  (4)  That  the  apostolic 
and  primitive  churches  had  the  power  to  discipline, 
and  even  to  cast  off  their  ministers  —  their  bishops. 
This  the  Corinthians  had  done.  And  Clement  no- 
where intimates  that  they  had  not  a  perfect  right  so 
to  do ;  but  only  complains  that  they  had  not  exer- 
cised their  authority  in  a  judicious  and  Christian 
manner  —  that  they  had  exercised  it  upon  men  who 
deserved  their  confidence  and  love,  and  not  their 
censure.  Such  is  the  testimony  of  Clement,  the  dis- 
ciple of  Peter,  the  "  almost-apostle  "  of  the  Primitive 
Church ;  the  man  of  whom  Paul  makes  mention 
(Phil.  4 :  3),  as  one  whose  name  is  written  in  the 
"  Book  of  Life."  Such  is  Clement's  testimony  to 
the  order  and  discipline  of  the  apostolic  churches. 

Dr.  Campbell  says  of  this  epistle :  "  Nothing  that 
is  not  Scripture  can  be  of  greater  authority  in  deter- 
mining a  point  of  fact,  as  is  the  question  about  the 
constitution  of  the  apostolic  church."  —  Lee.  iv.  p.  72. 
Waddington,  himself  an  Episcopalian,  speaking  of 
this  Epistle,  says :  "  The  Episcopal  form  of  govern- 
ment was  clearly  not  yet  here  [at  Corinth]  established, 
probably  as  being  adverse  to  the  republican  spirit  of 
Greece."  — p.  35. 

Polycarp.  —  The  epistle  of  Polycarp  stands  next  in 
order.  This  was  written  probably  some  time  between 


ECCLESIASTICAL  HISTORY.  141 

A.  D.  108  and  117,*  and  is  addressed:  "  To  the  church 
which  is  at  Philippi,"  or,  which  sojourneth  at  Philippi, 
ry  TTEpoiKovay  $>tiimtoi.s ) .  The  church  is  addressed  as  con- 
sisting of  persons  who  had  "  the  root  of  faith "  re- 
maining firm  in  them.  —  §  1. 

Polycarp  speaks  not  as  one  having  authority ;  but 
apologizes  for  writing  to  the  Philippians,  by  alluding 
to  the  fact  that  they  had  desired  it :  "  These  things, 
my  brethren,  I  took  not  the  liberty  to  write  unto  you 
concerning  righteousness,  but  you  yourselves  before 
encouraged  me  to  it."  —  §  3. 

He  then  goes  on  to  speak  of  the  duties  of  the 
whole  church.  After  this  follows :  "  Also  the  dea- 
cons must  be  blameless  before  him,  as  the  ministers 
[or  servants]  of  God  in  Christ,  and  not  of  men." 
He  tells  the  church  that  it  is  their  duty  to  be  "  subject 
to  the  priests  [or  elders]  and  deacons,  as  unto  God 
and  Christ ;  "  —  that  is,  to  obey  them  who,  by  the 
consent  of  the  whole  church,  have  the  rule  over  them 
and  admonish  them.  He  then  tells  the  elders  how 
they  must  conduct  in  the  church.  "  Let  the  elders 
be  compassionate  and  merciful  towards  all ;  turning 
them  from  their  errors ;  .  .  .  .  being  zealous  of  what 
is  good,"  etc.  —  §  6.  He  speaks  of  the  defection 
of  "  Valens,  who  was  once  a  presbyter  [or  elder] 
among "  them  ;  and  exhorts  the  church  in  their  dis- 
cipline of  him :  "  be  ye  also  moderate  upon  this  oc- 
casion ;  and  look  not  upon  such  as  enemies,  but  call 

*  Owen  and  Waddington  and  Lardner  place  it  about  A.  D.  108 ; 
Wake,  A.  D.  116-117.  Campbell  says,  it  must  certainly  have 
been  within  "  a  considerable  time  before  the  middle  of  the  second 
century." — Lee.  iv.  p.  72. 


CONGREGATIONALISM. 

them  back  as  suffering  and  erring  members,  that  ye 
may  save  your  whole  body:  for  by  so  doing,  ye 
shall  edify  your  own  selves."  —  §  11. 

In  this  epistle  there  is  nothing  to  lead  us  to  sup- 
pose that  the  churches  had  undergone  any  material 
change  in  their  order  and  discipline  since  Clement 
wrote  —  between  forty  and  fifty  years  earlier.  The 
churches  are  still  spoken  of  as  separate,  indepen- 
dent, congregational  bodies ;  as  composed  of  visible 
saints ;  as  not  subject  to  the  authoritative  direction 
or  instruction  of  any  one  out  of  their  own  body; 
and  to  their  own  officers,  only  "as  the  ministers 
of  God  in  Christ ;  "  and  these  officers  we  learn  were 
elders  and  deacons,  who,  in  common  with  the  other 
brethren,  were  subject  to  the  discipline  of  their  re- 
spective churches. 

Ignatius.  —  We  have  seen  that  there  were  at  first 
in  most,  if  not  all  of  the  apostolic  churches,  several 
elders,  of  equal  rank  and  authority.*  We  have  now 
—  if  we  may  trust  to  these  epistles  —  arrived  at  that 
period  in  the  history  of  the  churches,  when  it  was 
thought  necessary  to  appoint  one  of  the  elders  of 
each  church  to  be  a  sort  of  president,  —  a  princeps 
inter  pares — a  presiding  officer  among  equals  in 
rank.  To  distinguish  him  from  the  other  elders,  he 
was  called  kmanoxos,  the  superintendent,  overseer, 
bishop.  To  this  arrangement  in  the  churches,  the 
next  apostolic  father  from  whom  we  shall  quote, 
often  alludes. 


Ante,  p.  91,  92. 


ECCLESIASTICAL   HISTORY.  143 

Ignatius  wrote  near  A.  D.  116.*  There  has  been 
much  dispute  about  his  writings.  Many  have  ques- 
tioned whether  any  of  his  genuine  epistles  are  extant. 
Dr.  Campbell  regards  these  epistles  as  interpolated 
and  corrupted  :  "  I  say  not  that  these  epistles  ought 
to  be  rejected  in  the  lump,  but  that  undue  freedoms 
have  been  used  even  with  the  purest  of  them,  by 
some  overzealous  partisans  of  the  priesthood."  .... 
"The  style,  in  many  places,  is  not  suited  to  the  sim- 
plicity of  the  times  immediately  succeeding  the  times 
of  the  apostles."  .  ..."  It  abounds  with  inflated 
epithets."  .  .  .  .  "  But  it  is  not  the  style  only,  which 
has  raised  suspicion,  it  is  chiefly  the  sentiments."  — 
Lee.  5,  p.  99,  100,  101.  Prof.  Norton  rejects  these 
epistles  as  manifest  forgeries :  "  I  doubt,"  says  he, 
"  whether  any  book,  in  its  general  tone  of  sentiment 
and  language,  ever  betrayed  itself  as  a  forgery  more 
clearly,  than  do  these  pretended  epistles  of  Ignatius." 
Prof.  Pond  says :  "  After  an  impartial  view  of  the 
whole  case,  I  accord  with  the  sentiment  of  Prof. 
Norton,  as  expressed  in  his  very  learned  work  on  the 
'  Genuineness  of  the  Gospels.'"  —  "  The  Church"  p. 
126.  Gibbon  says :  "  We  cannot  receive  with  entire 
confidence  either  the  Epistles  or  the  Acts  of  Igna- 
tius." —  Dec.  and  Fall  of  Rom.  Enip.  Vol.  I.  ch.  16, 
note  70.  Mosheim  says  :  "  The  whole  subject  of  the 
Ignatian  Epistles  in  general,  is  involved  in  much 
obscurity  and  perplexity."  —  Vol.  I.  p.  76,  2d  Ed. 
Dr.  Murdock,  in  his  note  (No.  31)  upon  this  remark 

*  Authorities  vary  about  the  date  of  these  epistles,  as  they  do 
about  every  thing  which  concerns  them.  Dr.  Lardner  dates  them 
about  A.  D.  107. 


144  CONGREGATIONALISM. 

of  Mosheim,  says  :  "  Moderate  men,  of  various  sects, 
and  especially  Lutherans,  are  disposed  to  admit  the 
genuineness  of  the  epistles  in  their  shorter  form ;  but 
to  regard  them  as  interpolated  and  altered."  Wad- 
dington  speaks  of  "  the  interpolations  with  which 
the  party  zealots  of  after-times  have  disfigured  them." 
—  p.  31.  Lardner,  speaking  of  the  genuineness  of 
even  the  smaller  epistles  of  Ignatius,  says  :  "  What- 
ever positiveness  some  may  have  shown  on  either 
side,  I  must  own,  I  have  found  it  a  very  difficult 
question."  —  Credibility  Gosp.  Hist.  Vol.  I.  ch.  5. 

I  pretend  not  to  be  competent  to  decide  this  ques- 
tion. This,  however,  I  will  venture  to  say  —  and 
every  man  of  common  sense  will  say  the  same  on 
examination  —  that  the  reputed  epistles  of  Ignatius 
are  extremely  unlike  those  attributed  to  his  contem- 
poraries, Clement  and  Polycarp.  These  latter  abound 
with  simple  Bible  truths,  and  contain  almost  entire 
pages  of  quotations  from  the  Scriptures ;  they  urge 
reverence  to  God  and  obedience  to  his  commands  as 
the  whole  duty  of  man;  very  little  is  said  of  the 
officers  of  the  church,  and  nothing  of  any  but  bishops, 
or  elders,  and  deacons.  But  the  burden  of  Ignatius' 
epistles  is  —  "  love  your  excellent  bishop."  But,  as 
these  epistles  of  Ignatius  are  greatly  relied  upon  by 
Episcopalians  to  prove  the  early  existence  of  three 
orders  of  Christian  ministers,  and  as  he  is  the  first 
Christian  father  who  mentions  them,  I  have  thought 
his  testimony  upon  other  points,  of  considerable  im- 
portance. 

Archbishop  Wake,  from  whose  translation  I  gen- 
erally quote,  regards  seven  epistles  as  unquestionably 
the  genuine  and  authentic  writings  of  Ignatius. 


ECCLESIASTICAL   HISTORY.  145 

These  are  addressed  —  "  To  the  church  which  is  at 
Ephesus  in  Asia "  — "  To  the  church  which  is  at 
Magnesia,  near  the  Meander  "  — "  To  the  holy  church 
which  is  at  Tralles  in  Asia "  — "  To  the  church 
which  also  presides  in  the  place  of  the  region  of  the 
Romans  "  —  "  To  the  church  of  God,  etc.,  which  is 
at  Philadelphia,  in  Asia "  — "  To  the  church  which 
is  at  Smyrna,  in  Asia,"  and  "  to  Polycarp,  bishop  of 
the  church  which  is  at  Smyrna ;  their  overseer,  but 
rather  himself,  overlooked  by  God  the  Father,  and 
the  Lord  Jesus  Christ." 

1.  In  these  epistles  the  distinct,  independent,  com- 
plete, and  congregational  character  of  the  churches  is 
very  fully  recognized. 

The  titles,  or  salutations  of  the  several  epistles,  go 
to  show  this.  In  every  instance  in  which  a  church 
is  addressed,  it  is,  " the  church  which  sojourneth"  etc. 
in  such  a  city.  He  exhorts  the  church  at  Ephesus, 
"  to  come  more  fully  together."  "  For,"  says  he, 
"when  ye  meet  fully  together  in  one  place,  the 
powers  of  the  devil  are  destroyed,"  etc.  —  §  13.  To 
the  Magnesian  church,  he  says :  "  Being  come  to- 
gether into  the  same  place,  have  one  common  prayer." 
.  .  .  And  again,  "  Come  ye  all  together,  as  unto 
one  temple  of  God,  as  to  one  altar,"  .  .  .  —  §  7.  He 
speaks  of  the  Romans  being  "  gathered  together 
in  love,"  (§  2,)  and  of  the  Philadelphians  coming 
l-  all  together  into  the  same  place."  —  §  6.  Now, 
these  expressions  all  indicate  that  a  church  in  Ig- 
natius' day  consisted  of  no  more  persons  than  could 
conveniently  assemble  together  in  one  place,  for 
prayer  and  the  worship  of  God.  This  is  what 

13 


146  CONGREGATIONALISM. 

we  understand  by  a  congregational  church,  in  dis- 
tinction from  a  national,  provincial,  or  diocesan 
church,  or  a  church  embracing  several  congregations 
of  believers. 

2.  The  churches  are  represented  as  "  holy  "  —  as 
"blessed  through  the  greatness  and  fulness  of  God 
the    Father,    and    predestinated    before    the    world 
began  "  —  "  much  beloved  of  God  "  —  "  of  \vell  or- 
dered love  and  charity  in  God"  —  persons  of  "blame- 
less and  constant  disposition  through   patience"  — 
as  those  who  had  "  obtained  mercy  from  the  majesty 
of  the  most  high   God  and  his  only  begotten  Son 
Jesus  Christ,  beloved   and  illuminated."     All   these 
expressions  denote  that  the  churches  were  composed 
only  of  visible  saints  —  professed  Christians. 

3.  The  language  of  these  epistles  is,  indeed,  some- 
what different  from  that  of-  Clement  or  Polycarp,  re- 
specting the  ministry  of  the  churches.     Mention  is 
frequently  made  of  the  president,  or  superintendent, 
who  after  a  while  engrossed  the  title  of  bishop,  or 
overseer,  to  the  exclusion  of  his  fellow-elders. 

Ignatius  exhorts  the  Ephesians  to  be  subject  to 
their  "  Bishop  and  the  Presbytery,"  —  §  3 ;  again, 
he  speaks  of  their  "famous  Presbytery,"  worthy 
of  God,  "  being  fitted  as  exactly  to  the  Bishop  as  the 
strings  are  to  the  harp."  —  §  4.  To  the  Magnesians 
he  says :  "  I  exhort  you  that  ye  study  to  do  all 
things  in  a  divine  concord:  your  Bishop  presiding 
in  the  place  of  God,  your  Presbyters  in  the  place 
of  the  council  of  the  apostles;  and  your  deacons 
most  dear  to  me,  being  intrusted  with  the  ministry 
of  Jesus  Christ."  —  §  6.  To  the  Trallians  he  says: 


ECCLESIASTICAL  HISTORY.  147 

'.'  without  your  Bishop  you  should  do  nothing :  also, 
be  ye  subject  to  your  Presbyters,  as  to  the  Apos- 
tles of  Jesus  Christ  our  hope.  .  .  .  The  Deacons, 
also,  as  being  the  ministers  of  the  mysteries  of  Jesus 
Christ  must  by  all  means  please  all."  To  the  Smyr- 
neans  he  writes :  "  See  that  ye  all  follow  your  Bishop 
as  Jesus  Christ,  the  Father :  and  the  Presbytery,  as 
the  apostles.  And  reverence  the  Deacons,  as  the 
command  of  God,"  etc.  —  §  8. 

If  these  passages  may  be  relied  upon  as  genuine, 
they  fully  authorize  the  assertion  of  Mosheim,  that  a 
change  was  introduced  into  the  government  of  the 
church  during  the  second  century.  These  quotations, 
however,  by  no  means  countenance  the  opinion  that 
diocesan  Episcopacy,  having  bishops,  priests,  and 
deacons,  all  different  grades  in  the  ministry,  and  oc- 
cupying different  stations  among  the  congregations 
of  the  Church,  had  any  existence  in  the  second  cen- 
tury. 

The  kind  of  bishop  of  which  Ignatius  speaks  was 
associated  with  the  presbyters  and  deacons  in  the 
management  of  one  and  the  same  church ;  and  this, 
not  a  diocesan  church,  but  a  congregational  —  one 
that  could  "  meet  together  in  one  place "  —  which 
could  worship  in  "  one  temple  of  God "  —  which 
could  follow  its  bishop,  or  pastor,  as  sheep  their  shep- 
herd. Thus  he  addresses  the  Magnesians :  "  Seeing 
then  I  have  been  judged  worthy  to  see  you,  by 
Damas,  your  most  excellent  Bishop ;  and  by  your 
most  worthy  Presbyters,  Bassus  and  Apollonius  ;  and 
by  my  fellow-servant  Sotio,  the  deacon,  in  whom  I 
rejoice,  forasmuch  as  he  is  subject  unto  his  Bishop  as 
to  the  grace  of  God,  and  to  the  Presbytery  as  to  the 


148  CONGREGATIONALISM. 

law  of  Jesus    Christ;   I  determined  to  write  unto 
you."  —  §  2. 

4.  There  is  not  tlie  slightest  intimation  in  these 
epistles  that  bishops  had  the  least  authority  beyond  the 
limits  of  tiieir  oion  particular  congregational  churches.* 
And  so  far  are  these  epistles  from  encouraging  the 
notion  that  the  bishops  were  the  sole  representatives 
of  the  apostles,  and  were  for  this  reason  a  distinct 
and  superior  order  in  the  ministry,  that  Ignatius  re- 
peatedly speaks  of  the  presbyters^  or  the  presbytery, 
as  the  representatives  of  the  apostles.  Thus  he  says : 
"  Your  presbyters,  in  the  place  of  the  council  of  the 
apostles  "  — "  Be  ye  subject  to  your  presbyters,  as  to 
the  apostles  of  Jesus  Christ  our  hope."  —  TralL  sec- 

*  Dr.  Campbell  says:  "The  great  patrons  of  the  hierarchy, 
•who  found  so  much  on  the  testimony  of  Ignatius,  will  not  deny, 
that  on  this  article  [the  independency  of  the  churches,  and  the 
limited  extent  of  the  bishop's  power]  he  is  quite  explicit."  "  The 
bishop's  charge  is,  in  the  primitive  writers,  invariably  denominated1 
a  church,  or  congregation,  in  the  singular  number,  never 
iat;,  churches,  or  congregations,  in  the  plural."  —  Led.  vi.  p. 
105.  —  Dr.  C.  discusses  the  merit  of  these  epistles  of  Ignatius  in 
this  Lecture. 

Stillingffeet,  in  his  Irenicitm,  (p.  309,)  though  an  Episcopalian, 
says  of  the  support  derived  from  these  epistles :  "  In  all  those 
thirty-five  testimonies  produced  out  of  Ignatius,  his  epistle  for 
Episcopacy,  I  can  meet  but  with  one  which  is  brought  to  prove 
the  least  resemblance  of  an  Institution  of  Christ  for  Episcopacy ; 
and  if  I  be  not  much  deceived,  the  sense  of  that  place  is  clearly 
mistaken  too.  The  place  is  Ep.  ad  Ephesios  :  He  is  exhorting  the 
Ephesians  owrpe^eiv  ri)  -yvupri  rdu  9eoi),  which  I  suppose  may  be 
rendered,  to  fulfil  the  will  of  God"  etc.  —  Stillingfleet  afterwards 
modified  his  opinions  in  some  particulars  and  became  a  bishop; 
but,  whether  he  ever  saw  reason  to  alter  his  translation  of  Ignatius, 
or  his  opinion  of  his  doctrine,  I  know  not. 


ECCLESIASTICAL  HISTORY.  149 

tion  2.  "  Reverence  .  .  .  the  presbyters  as  the  San- 
hedrim of  God,  and  college  of  the  apostles."  —  Ib. 
§  3.  And  so  in  other  passages. 

5.  These  epistles  distinctly  recognize  the  authority 
of  the  churches  to  elect,  and  set  apart  to  their  service, 
suck  servants  as  they  needed. 

To  the  Philadelphians,  Ignatius  writes  :  "  Now  as 
concerning  the  church  at  Antioch  which  is  in  Syria, 
seeing  I  am  told  that  through  your  prayers  and  the 
bowels  which  ye  have  towards  it  in  Jesus  Christ, 
it  is  in  peace ;  it  will  become  you  as  the  church  of 

God  [jrpeTiw  lanv  ii/uv  u?  £KKfatc'ia  Qeov it  is  proper  for  yOU 

as  a  church  of  God]  to  ordain  some  deacon  [xeiporov- 
fjcai.*  kmcKonov,  to  choose  or  appoint  by  vote  a  bishop] 
to  go  to  them  thither,  as  the  ambassador  of  God ; 
that  he  may  rejoice  with  them  when  they  meet 
together  [tiri  TO  av-d  in  the  same  place] ;  .  .  .  other 
neighboring  churches  have  sent  them  [i.  e.  to  the 
church  at  Antioch]  some  bishops,  some  priests,  [npeapv- 
Tepoie,  elders]  and  deacons."  —  §  10.  Ignatius  urges 
the  same  duty  upon  the  Smyrneans :  "  It  will  be 
fitting,  and  for  the  honor  of  God,  that  your  church 
appoint  some  worthy  delegate,  who  being  come  as 
far  as  Syria,  may  rejoice  together  with  them  that 
they  are  in  peace,"  etc.  —  §  11. 

Now,  for  whatever  purpose  these  bishops,  priests, 
and  deacons  were  to  be  chosen  and  sent  abroad  by 
the  churches,  one  thing  is  evident,  namely  —  the 


*  It  is  observable  that  this  is  the  very  word  which  is  used  in 
Acts  14:  23;  "  ordained  them  elders  in  every  church." — One  is 
at  a  loss  to  know  why  emaiionov  should  be  translated  deacon,  as  it  is 
by  Archbishop  Wake  ;  or  irpeapvTepoii;,  priests. 

13* 


150  CONGREGATIONALISM. 

churches  in  the  time  of  Ignatius  possessed  the  right 
to  elect  their  own  representatives.  This  right  con- 
stitutes a  distinctive  peculiarity  of  the  Congrega- 
tional system  of  church  government. 

From  this  cursory  survey  of  the  epistles  of  Igna- 
tius, it  appears,  that,  although  some  changes  had 
been  made  in  the  government  of  the  churches  since 
Clement  wrote,  still  they  remained,  A.  D.  108—17,  in- 
dependent>  congregational  bodies,  subject  to  no 
human  authority  except  that  of  their  own  overseers 
and  guides. 

The  Epistle  of  Barnabas  —  is  of  somewhat  doubt- 
ful authority,  though  very  ancient.*  Its  spirit  is, 
however,  totally  unlike  the  epistles  attributed  to  Ig- 
natius. It  more  nearly  resembles  Clement's.  He 
says  nothing  about  the  three  orders,  on  which  Igna- 
tius is  made  to  harp  so  much ;  and  nowise  contra- 
dicts the  general  impression  made  by  Clement  — 
that  the  churches  remained  at  the  close  of  the  first 
century  in  their  organization  and  government  very 
nearly  as  the  apostles  left  them. 

Hermas,  —  another  reputed  contemporary  of  Igna- 
tius, furnishes  but  little  matter  to  our  purpose.  In 
his  Dreams,  Visions,  and  Similitudes,  we  discover 
nothing  to  contradict  Clement's  testimony  and  that 
of  Polycarp  —  nothing  to  support  the  Ignatian  doc- 
trine of  three  orders  in  the  ministry.  In  the  second 

*  Dr.  Lardner  says :  "  I  shall  quote  it  as  being  probably  Barna- 
bas's  "  (the  Barnabas  spoken  of  Acts  4  :  36,  37,  and  15  :  36,)  and 
certainly  ancient,  written  soon  after  the  destruction  of  Jerusalem 
by  Titus  ;  most  likely  in  the  year  of  our  Lord  71  or  72." —  Cred. 
Gosp.  Hist.  Part  II.  ch.  1. 


ECCLESIASTICAL  HISTORY.  151 

Book,  eleventh  Command,  there  is  a  passage,  which 
speaks  of  the  congregational  character  of  the  churches : 
"  When,  therefore,  a  man  who  hath  the  spirit  of  God 
shall  come  into  the  church  of  the  righteous,  who 
have  the  faith  of  God,  and  they  pray  unto  the  Lord, 
then  the  holy  angel  of  God  fills  that  man  with  the 
blessed  spirit,  and  he  speaks  in  the  congregation  as 
he  is  moved  of  God."  —  §2.  In  the  second  Vis- 
ion mention  is  made  of  "  the  elders  of  the  church."  — 
§  4.  In  his  ninth  Similitude  there  is  a  passage 
which  seems  to  imply  that  bishops  and  deacons,  such 
as  the  apostles  ordained,  still  remained  in  the 
churches :  "  For  what  concerns  the  tenth  mountain, 
in  which  were  the  trees  covering  the  cattle,  they  are 
such  as  have  believed,  and  some  of  them  been 
bishops,  that  is  governors  of  the  churches  :  others,  are 
such  stones  as  have  not  feignedly,  but  with  a  cheer- 
ful mind  entertained  the  servants  of  God :  then  such 
as  have  been  set  over  inferior  ministries,  and  have 
protected  the  poor  and  the  widows,  and  have  always 
kept  a  chaste  conversation,  therefore  they  also  are 
protected  by  the  Lord."  —  §  27.  These  "  inferior 
ministries  "  are  so  described  as  to  leave  little  doubt 
but  that  deacons  are  meant.  Here,  then,  we  have 
only  bishops  and  deacons,  in  the  churches. 

I  transcribe  these  passages,  not  because  I  think 
any  great  stress  should  be  laid  on  them,  but  simply 
to  show  that  the  Ignatian  epistles  stand  alone,  among 
the  reputed  writings  of  the  Apostolic  Fathers,  in 
support  of  the  doctrine  of  three  orders  in  the  min- 
istry. 

If  from  the  most  ancient  Fathers  of  the  church, 


152  CONGREGATIONALISM. 

we  come  down  to  those  of  a  somewhat  later  period 
—  to  those  who  lived  in  the  second,  and  the  first  half 
of  the  third  century,  we  shall  find  that  ihe  churches 
still  retained  many  of  their  Apostolical  and  Congre- 
gational peculiarities. 

Justin  Martyr  —  wrote  an  Apology  for  the  Chris- 
tians, addressed  to  Antoninus  Pius,  the  Roman  Em- 
peror, and  his  two  sons,  about  A.  D.  150.  In  this 
apology  he  gives  the  following  account  of  their  man- 
ner of  receiving  members  to  the  churches,  and  of 
their  public  religious  services :  "  Whoever  are  con- 
vinced, and  believe  to  be  true  the  things  which  are 
declared  and  taught  by  us,  and  take  upon  themselves 
to  live  in  accordance  with  our  instructions,  are  taught 
to  seek  of  God  by  fasting  and  prayer,  the  remission 
of  their  former  sins,  we  uniting  with  them  in  prayers 
and  fasting.  Afterwards  they  are  led  by  us  where 
there  is  water,  and  regenerated  [or  baptized]  in  the 
same  way  as  we  ourselves  are  regenerated :  —  For  in 
the  name  of  God,  the  parent  and  lord  of  all,  and  of 
Jesus  Christ,  our  Saviour,  and  of  the  Holy  Spirit, 
they  are  then  washed  in  water.  ....  After  we  have 
thus  baptized  the  person  who  is  a  believer  and  agreed 
with  us  in  doctrine,  we  conduct  him  to  the  brethren, 
as  they  are  called,  where  they  are  assembled  together 
offering  earnestly  their  united  prayers  and  supplica- 
tions for  themselves,  for  the  illuminated  [or  baptized 

person]  and   for   all   others,  of  all   nations 

Prayers  being  ended,  we  salute  each  other  with  a 
kiss.  Then  is  brought  to  him  who  presides  over 
the  brethren,  bread,  and  a  cup  of  wine  and  water. 
Which  being  received,  he  offers  praise  and  glory  to 


ECCLESIASTICAL  HISTORY.  153 

the  Father  of  all,  through   the    Son   and   the  Holy 

Spirit And  when  he  has  finished  the  prayers 

and  thanksgivings,  all  the  people  present  proclaim 

their  approval,  by  saying — Amen Then  those 

whom  we  call  deacons  distribute  to  each  one  present, 
the  bread,  and  the  wine  and  water,  that  each  may 
partake  of  that  for  which  thanks  are  given ;  and  then 
carry  it  to  those  who  are  absent.  This  aliment  is 
called  by  us  the  eucharlst;  of  which  it  is  not  lawful 
for  any  one  to  partake  except  those  who  believe  our 
doctrine  to  be  truth,  and  have  been  washed  in  the 
laver  for  the  remission  of  sins,  and  regeneration,  and 

live  as  Christ   has   required On  the  day 

called  Sunday,  there  is  an  assembly  of  all  who  live 
in  the  cities  or  in  country  towns,  in  one  place  (em  TO 
avrb),  and  the  commentaries  of  the  apostles  and  the 
writings  of  the  prophets  are  read  as  time  permits. 
The  reading  being  over,  the  president  makes  an 
oration  [preaches  a  sermon],  in  which  he  instructs 
the  people,  and  exhorts  them  to  the  practice  of  good 
works.  After  this,  we  all  rise  up  and  pour  forth  our 
prayers :  And  as  we  have  before  related,  prayers 
being  ended,  the  bread,  and  the  wine  and  water  are 
brought  forward.  And  the  president  [woea^,  the 
elder  presiding  over  the  church]  according  to  his  best 
ability,  offers  up  prayers  and  thanksgiving,  and  the 
people  signify  their  approbation,  by  saying  —  Amen. 
And  distribution  and  communication  is  then  made 
of  those  things  for  which  thanks  are  given,  to  each 
one  present,  and  sent  to  the  absent,  by  the  hands  of 
the  deacons.  Those  who  are  rich  and  willing,  con- 
tribute each  one  according  to  his  pleasure ;  and  what 
is  collected,  is  deposited  with  the  president ;  and  he 


154  CONGKEGATIONALISM. 

from  thence  relieves  the  orphans  and  widows,  and 
those  who,  through  disease  or  any  other  cause,  are  in 
want,  and  those  also  who  are  in  prison,  and  those 
foreigners  who  happen  to  be  our  guests ;  and,  as  we 
may  in  a  word  say  —  He  is  the  provider  for  all  the 
indigent.  We  all  assemble  on  Sunday,  because  this 
is  the  first  day  on  which  God,  dispelling  the  darkness 
and  forming  matter,  made  the  world ;  and  also,  be- 
cause, on  this  day,  Jesus  Christ  our  Saviour  rose 
from  the  dead;  for  the  day  before  Saturday  he. was 
crucified,  and  the  day  after  it,  which  is  Sunday,  he 
appeared  to  his  disciples,  and  taught  them  those 
things  which  we  have  now  related  for  your  consid- 
eration." * 

The  above  extracts  teach  us,  (1)  That  in  the  days 
of  Justin  Martyr,  apparent  piety  was  essential  to 
church  membership.  (2 )  That  an  open  profession 
of  this  was  required,  and  an  engagement  to  walk  in 
accordance  with  the  instructions  of  Christ.  (3)  That 
after  such  a  profession,  baptism  and  the  Lord's 
supper  were  administered  to  the  initiated.  (4)  That 
the  church,  to  whose  communion  the  believing  and 
baptized  person  was  thus  admitted,  was  a  congrega- 
tional church,  composed  of  no  more  brethren  than 
could  conveniently  assemble  together  for  fasting  and 
prayer,  to  hear  the  Scriptures  read  and  the  truth 
preached,  and  to  celebrate  the  Lord's  supper.  (5) 
That  in  this  church  there  were  but  two  kinds  of 
officers — a  president,  or  presiding  officer,  and  deacons. 
(6)  That  the  work  assigned  to  the  president  was 

*  Apology,  II.  p.  93-99,  Ed.  Gr.  et  Lat.  1G86. 


ECCLESIASTICAL    HISTORY.  155 

very  nearly  what  every  Congregational  pastor  is  now 
expected  to  do,  namely :  To  preach  and  pray  in  the 
assemblies  of  the  church,  to  administer  the  ordi- 
nances of  baptism  and  the  Lord's  supper,  and  to  take 
the  general  oversight  of  the  church.  (7)  That  the 
deacons,  as  among  us,  distributed  the  elements  used 
at  the  Lord's  supper,  to  the  communicants.  A  Chris- 
tian church,  in  the  days  of  Justin  Martyr,  A.  D.  150, 
was,  then,  substantially,  a  congregational  church  in 
its  constitution,  discipline,  worship,  and  officers. 

Passing  by  intermediate  writers,  we  will  next  con- 
sider the  testimony  of  a  very  distinguished  father  of 
the  Church,  who  lived  a  hundred  years  after  Justin 
Martyr. 

Cyprian  —  lived,  and  wrote  the  epistles  which  we 
shall  now  examine,  somewhere  about  A.  D.  250.  In 
one  of  these,  he  furnishes  the  following  evidence  that 
the  original  rights  and  divinely  invested  authority  of 
the  brethren  of  the  several  churches  were  not  utterly 
destroyed,  even  after  the  lapse  of  more  than  two  cen- 
turies from  the  death  of  Christ. 

"  For  this  cause,"  says  Cyprian,  "  the  people,  obe- 
dient to  the  commands  of  our  Lord,  and  fearing  God, 
ought  to  separate  themselves  from  a  wicked  bishop, 
nor  take  part  with  the  worship  of  a  sacrilegious 
priest,  since  they  especially  have  the  power  of  choosing 
the  worthy  priests,  and  of  rejecting  the  unworthy. 
Which  power  we  see  comes  from  Divine  authority, 
that  a  priest  should  be  chosen  in  the  presence  of  the 
people,  and  before  the  eyes  of  all,  and  approved  by 
the  public  judgment  and  testimony,  as  a  fit  and 
worthy  person  :  as  God  commanded  Moses  in  Num- 


156  CONGREGATIONALISM. 

bers  (20 :  23—27)  saying : "  [here  follows  an  account 
of  the  consecration  of  Eleazar,  as  high-priest,  in  the 
sight  of  the  whole  congregation  of  Israel].  "  God 
orders  that  the  priest  should  be  constituted  in  the 
presence  of  the  whole  congregation ;  that  is,  he 
teaches,  and  by  example  shows,  that  priestly  ordina- 
tions should  not  take  place  except  by  the  concurrence 
(conscientia)  and  assistance  of  the  people.  So  that 
by  the  presence  of  the  people,  the  crimes  of  the 
wicked  may  be  exposed,  or  the  merits  of  the  good 
proclaimed,  and  that  the  ordination  may  be  just  and 
lawful  which  has  been  approved  by  the  suffrage  and 
judgment  of  all." 

In  proof  of  these  positions,  Cyprian  then  refers  to 
the  election  of  Matthias  to  supply  the  place  of  Judas, 
recorded  in  Acts  1 :  15—26  ;  and  to  the  popular  elec- 
tion of  deacons,  given  in-  Acts  6 :  2—6.  The  very 
examples  which  Congregationalists  quote  in  proof  of 
their  right  to  choose  and  ordain  their  own  church 
officers. 

A  little  further  on  in  this  epistle,  Cyprian  speaks 
of  "  the  vote  of  all  the  brethren  "  being  had  in  the 
ordination  of  his  colleague,  Sabinus.*  Indeed,  he 
often  speaks  of  "  the  suffrages  of  the  people"  as  among 
the  things  which  are  essential  to  a  rightly  constituted, 
divinely  sanctioned  bishop.  This  Father  also  dis- 
tinctly acknowledges  the  right  of  the  people  to  take 
part  in  the  discipline  of  the  church.  In  one  of  his 
letters  to  his  church,  he  says  of  certain  lapsed  brethren 
whose  cases  were  then  under  consideration :  "  Every 
thing  shall  be  examined,  you  being  present  and 

*  Epistoto  LXXVIII.  p.  117-120.  Paris,  1726. 


ECCLESIASTICAL  HISTORY.  157 

judging  of  it"  —  Epist.  ad  Plebcm.  XL  In  another 
place,  he  tells  his  people  of  his  purpose  to  examine 
these  matters  pertaining  to  the  lapsed,  in  a  convoca- 
tion of  his  associates  and  in  their  (the  people's)  pres- 
ence, and  with  their  aid.  —  Ib.  p.  22. 

From  this  entire  epistle,  according  to  Cyprian's 
Annotator,  is  to  be  gathered  that  not  the  clergy  alone, 
but  also  the  laity,  took  part  with  the  bishop  and 
clergy  in  judging  of  all  matters  of  serious  import.  — 
See  Notae,  p.  398. 

In  an  epistle  to  his  presbyters  and  deacons,  he 
says,  in  regard  to  certain  matters  about  which  they 
had  desired  his  opinion :  "  I  cannot  reply  to  it  alone, 
since,  from  the  very  commencement  of  my  ministry, 
I  have  resolved  to  do  nothing  privately,  of  my  own 
mind,  without  your  advice,  and  the  consent  of  the 
people." — Ep.  V.  p.  11. 

Other  quotations  to  the  same  effect  might  be  given 
were  it  necessary. 

This  testimony  to  the  rights  of  the  primitive 
churches  is  the  more  valuable,  because  it  comes 
from  "  the  most  bold  and  strenuous  defender  of  epis- 
copal power  that  had  then  [about  A.  D.  250]  arisen  in 
the  church,"  and  the  principal  author  of  important 
innovations  upon  the  government  and  rights  of  the 
churches,  which  were  developed  in  the  course  of  the 
third  century.* 

Such  is  the  testimony  borne  by  the  Fathers  of  the 
Church  to  the  Congregational  character  of  the  Apos- 


*  See  Mosheim,  Cent.  III.  B.  I.  P.  2,  ch.  2,  §  3 ;  Barrow's  Theol 
Works,  Vol.  VII.  p.  302.  12mo. 

14 


158  CONGREGATIONALISM. 

tolic  Churches.  And  it  is  certainly  sufficiently  ex- 
plicit, to  authorize  us  in  claiming  the  weight  of  their 
authority,  even,  in  our  favor. 


MODERN  WRITERS. 

From  the  most  ancient  writers,  we  will  pass  to  the 
consideration  of  several  modern  divines  and  writers 
on  ecclesiastical  antiquities.  Their  testimony  will 
be  adduced  simply  to  show,  that "  crude  and  absurd  " 
as  some  wise  men  have  professed  to  regard  our  views, 
yet  many  writers,  distinguished  alike  for  their  learn- 
ing and  impartiality,  and  not  themselves  Congrega- 
tionalists,  have  freely  admitted,  that  the  Apostolic 
churches  were  organized  and  governed  substantially 
as  our  modern  Congregational  churches  are. 

Mosheim.  —  Many  quotations  from  Mosheim's  Ec- 
clesiastical History  have  been  already  given.  For 
the  information  of  such  of  my  readers  as  have  not 
access  to  his  works,  and  for  the  convenience  of  others, 
I  shall  make  some  further  extracts  from  this  learned 
and  impartial  historian.  Mosheim's  statements  are 
the  more  valuable,  since,  being  himself  a  L/utheran,  he 
had  no  partialities  for  Congregationalism.  His  opin- 
ions respecting  what  is  now  best,  must  go  for  what 
they  are  worth ;  his  facts,  alone,  are  authoritative. 

Under  the  general  head  of  "  History  of  the 
Teachers,  and  of  the  Government  of  the  Church" 
in  the  first  century,  Mosheim  says :  "  As  to  the  ex- 
ternal form  of  the  church,  and  the  mode  of  govern- 
ing it,  neither  Christ  himself,  nor  his  apostles  gave 
any  express  precepts.  We  are,  therefore,  to  under- 


ECCLESIASTICAL  HISTORY.  159 

stand,  that  this  matter  is  left  chiefly  to  be  regulated 
as  circumstances  may  from  time  to  time  require, 
and  as  the  discretion  of  civil  and  ecclesiastical 
rulers  shall  judge  expedient.  If,  however,  what 
no  Christian  can  doubt,  the  apostles  of  Jesus  Christ 
acted  by  divine  command  and  guidance,  then  that 
form  of  the  primitive  churches  which  was  derived 
from  the  church  at  Jerusalem,  erected  and  organized 
by  the  apostles  themselves,  must  be  accounted  di- 
vine ;  yet  it  will  not  follow,  that  this  form  of  the 
church  was  to  be  perpetual  and  unalterable.* 

"  In  these  primitive  times  each  Christian  church 
was  composed  of  the  people,  the  presiding1  officers, 
and  the  assistants  or  deacons.  These  must  be  the 
component  parts  of  every  society.  The  highest  au- 
thority was  in  THE  PEOPLE,  OR  THE  WHOLE  BODY  OF 
CHRISTIANS  ;  for  even  the  apostles  themselves  incul- 
cated by  their  example,  that  nothing  of  any  moment 
was  to  be  done  or  determined  on,  but  with  the 
knowledge  and  consent  of  the  brotherhood.  —  Acts 
1 :  15.  6 :  3.  15 :  4.  21 :  22.  And  this  mode  of 
proceeding,  both  prudence  and  necessity  required,  in 
those  early  times.  The  assembled  people,  therefore, 
elected  their  own  rulers  and  teachers;  or,  by  their 
authoritative  counsel,  received  them,  when  nominated 
to  them.  They  also  by  their  suffrages,  rejected  or 
confirmed  the  laws  that  were  proposed  by  their  rulers, 
in  their  assemblies ;  they  excluded  profligate  and 
lapsed  brethren,  and  restored  them  ;  they  decided  the 
controversies  and  disputes  that  arose;  they  heard 

*  The  dissent  of  Congregationalists  from  these  views  has  been 
noticed,  p.  19-27. 


160  CONGREGATIONALISM. 

and  determined  the  causes  of  presbyters  and  dea- 
cons ;  in  a  word,  THE  PEOPLE  DID  EVERY  THING  THAT 

IS    PROPER  FOR    THOSE   IN   WHOM  THE    SUPREME   POWER 

OF  THE  COMMUNITY  is  VESTED.  All  their  rights  the 
people  paid  for,  by  supplying  the  funds  necessary  for 
the  support  of  the  teachers,  the  deacons,  and  the  poor, 
the  public  exigencies,  and  unforeseen  emergencies. 

"  The  rulers  of  the  church  were  denominated, 
sometimes  presbyters  or  elders  ;  —  a  designation  bor- 
rowed from  the  Jews,  and  indicative,  rather  of  the 
wisdom,  than  the  age  of  the  persons;  and  some- 
times, also,  bishops;  for  it  is  most  manifest,  that 
both  terms  are  promiscuously  used  in  the  New  Tes- 
tament of  one  and  the  same  class  of  persons.  —  Acts 
20:  17,  28.  Phil.  1:  1.  Tit.  1:  5,  7.  1  Tim.  3:  1. 
These  were  men  of  gravity,  and  distinguished  for 
their  reputation,  influence,  and  sanctity.  —  1  Tim. 
3 :  1,  etc.  Tit.  1 :  5,  etc.  From  the  words  of  Saint 
Paul  (1  Tim.  5 :  17)  it  has  been  inferred  that  some 
elders  instructed  the  people,  while  others  served  the 
church  in  some  other  ways.  But  this  distinction 
between  teaching  and  ruling  elders,  if  it  ever  existed 
(which  I  will  neither  affirm  nor  deny)  was  certainly 
not  of  long  continuance ;  for  St.  Paul  makes  it  a 
qualification  requisite  in  all  presbyters,  or  bishops, 
that  they  be  able  to  teach  and  instruct  others.  —  1 
Tim.  3 :  2,  etc." 

"  In  this  manner,"  continues  Mosheim,  "  Christians 
managed  ecclesiastical  affairs,  so  long  as  their  congre- 
gations were  small,  or  not  very  numerous.  Three  or 
four  presbyters,  men  of  gravity  and  holiness,  placed 
over  those  little  societies,  could  easily  proceed  with 
harmony,  and  needed  no  head  or  president.  But, 


ECCLESIASTICAL   HISTORY.  161 

when  the  churches  became  larger,  and  the  number  of 
presbyters  and  deacons,  as  well  as  the  amount  of 
duties  to  be  performed  increased,  it  became  necessary 
that  the  council  of  presbyters  should  have  a  presi- 
dent; a  man  of  distinguished  gravity  and  prudence, 
who  should  distribute  among  his  colleagues  their 
several  tasks,  and  be,  as  it  were,  the  central  point  of 
the  whole  society.  He  was  at  first  denominated  the 
Angel  (Rev.  2:3);  but  afterwards,  the  Bishop;  a 
title  of  Grecian  derivation,  and  indicative  of  his 
principal  business,  (that  is,  of  an  overseer).  It  would 
seem,  that  the  church  of  Jerusalem  when  grown  very 
numerous,  after  the  dispersion  of  the  apostles  among 
foreign  nations,  "was  the  first  to  elect  such  a  presi- 
dent ;  and,  that  other  churches,  in  process  of  time, 
followed  the  example.  But,  whoever  supposes  that 
the  bishops  of  the  first  and  golden  age  of  the  church, 
corresponded  with  the  bishops  of  the  following  cen- 
turies, must  blend  and  confound  characters  that  are 
very  different.  For  in  this  century  and  the  next,  a 
bis  hop  had  charge  of  a  single  church  which  might, 
ordinarily,  be  contained  in  a  private  house ;  nor  was 
he  its  head,  but  was  in  reality  its  minister  or  servant ; 
he  instructed  the  people,  conducted  all  parts  of  public 
worship,  attended  on  the  sick  and  necessitous,  in 
person ;  and  -what  he  was  unable  thus  to  perform,  he 
committed  to  the  care  of  the  presbyters  ;  but  without 
power  to  ordain  or  determine  any  thing,  except  with 
the  concurrence  of  the  presbyters  and  the  brother- 
hood. It  was  not  long,  however,  before  the  extent 
of  the  Episcopal  jurisdiction  was  enlarged.  For  the 
bishops  who  lived  in  the  cities,  either  by  their  own 
labors  or  by  those  of  their  presbyters,  gathered  new 

14* 


162  CONGREGATIONALISM. 

churches  in  the  neighboring  villages  and  hamlets ; 
and  these  churches  continuing  under  the  protection 
and  care  of  the  bishops  by  whose  ministry  or  pro- 
curement they  received  Christianity,  ecclesiastical 
provinces  were  gradually  formed,  which  the  Greeks 
afterwards  called  dioceses*  The  persons  to  whom 
the  city  bishops  committed  the  government  and  in- 
struction of  these  village  and  rural  churches,  were 
called  rural  bishops  or  chorepiscopi  (jw  x&Pas  exiaKoxoi, 
episcopi  rarales,  seu  villani),  that  is,  bishops  of  the 
suburbs  and  fields.  They  were  an  intermediate 
class  between  the  bishops  and  presbyters;  being 
inferior  to  the  former  [because  subject  to  them]  and 
superior  to  the  latter  [because  intrusted  with  discre- 
tionary and  perpetual  power,  and  performing  nearly 
all  the  functions  of  bishopsj.f  All  the  churches  in 
those  primitive  times  were  independent  bodies ;  or 

*  Dr.  Bloomfield,  in  his  note  on  Eph.  4:11,  seems  to  admit  the 
correctness  of  this  account.  "  It  is  thought,"  says  he,  "  that  the 
iroiftevee  [pastors]  were  those  who  had  the  more  important  pastoral 
charges  in  cities  and  large  towns:  the  didaaKcthoi  [teachers],  the 
smaller  ones.  .  .  .  Thus  it  would  happen,  that  the  city  notfievec 
would  have  an  influence  with,  and  then  an  authority  over  the 
country  pastors.  Hence,  gradually,  their  offices  would  vary  and 
become  distinct ;  the  xoiulvec  [or  city  pastors]  first  discharging  all 
the  ordinary  pastoral  duties ;  and  afterwards,  when  they  became 
regarded  as  superintendents — and  were  then  styled  eniaKOTroi  [that 
is,  overseers,  superintendents,  or  bishops]  —  they  discharged  them 
or  not,  according  to  circumstances." 

Dr.  Campbell,  in  his  learned  Lectures  on  Ecclesiastical  History, 
gives  substantially  the  same  account. — Lect.vui.  p.  130-136.  Phil. 
ed.  1807. 

f  See  Dr.  Owen's  account  of  this  matter,  in  which  he  agrees 
with  Mosheim. —  Complete  Works,  Vol.  XX.  Pref.  p.  29  seq. 
Also  Barrow,  ut  sup.  p.  302  seq. 


ECCLESIASTICAL  HISTORY.  163 

none  of  them  subject  to  the  jurisdiction  of  any  other. 
For,  though  the  churches  which  were  founded  by  the 
apostles  themselves,  frequently  had  the  honor  shown 
them  to  be  consulted  in  difficult  and  doubtful  cases  ; 
yet,  they  had  no  judicial  authority,  no  control,  no 
power  of  giving  laws.  On  the  contrary,  it  is  clear  as 
the  noonday,  that  all  Christian  churches  had  equal 
rights,  and  were,  in  all  respects,  on  a  footing  of 
equality"  * 

In  giving  an  account  of  the  government  of  the 
church  during  the  second  century,  Mosheim  remarks : 
"  The  form  of  church  government  which  began  to 
exist  in  the  preceding  century,  was,  in  this,  more  in- 
dustriously established  and  confirmed  in  all  parts. 
One  president,  or  bishop,  presided  over  each  church. 
He  was  created  by  the  common  suffrage  of  the  whole 
people.  .  .  .  During  a  great  part  of  this  century,  all 
the  churches  continued  to  be,  as  at  first,  independent 
of  each  other;  or,  were  connected  by  no  consoci- 
ations or  confederations."  —  Vol.  I.  p.  142. 

The  preceding  testimony  of  Mosheim  goes  to  sus- 
tain the  following  positions,  namely :  (1)  The  apos- 
tolic churches  were  single  congregations  of  Christians, 
with  their  appropriate  officers.  (2)  The  government 
of  these  churches  was  essentially  democratical.  Each 
church  elected  its  own  officers,  determined  by  what 
particular  regulations  it  would  be  governed,  exercised 
discipline  upon  its  members ;  in  a  word,  did  every 


*  Murdoch's  Mosheim,  Vol.  I.  p.  80-86,  1st  ed.  The  several 
points  touched  upon  by  Mosheim  in  the  above  extracts,  will  be 
found  more  particularly  stated  and  argued  in  his  Larger  History 
of  the  First  Three  Centuries.  —  Vol.  I.  p.  193-267. 


164  CONGREGATIONALISM. 

thing  that  those  possessing'  the  supreme  power  were 
authorized  to  do.  (3)  Their  officers  at  first  con- 
sisted simply  of  presbyters  (who  were  also  called 
bishops,  or  overseers,  and  elders)  and  of  deacons ;  and 
when,  for  prudential  reasons,  a  president  was  chosen 
from  among  the  elders  of  a  single  church,  and  the 
title  of  bishop,  or  overseer,  was  given  to  him,  to  dis- 
tinguish him  from  his  coequal  elders,  his  authority 
was  confined  to  a  single  church  or  religious  society, 
and  was  essentially  unlike  a  modern  diocesan  bishop. 
(4)  That  all  the  churches  in  those  primitive  times, 
though  bound  together  by  a  common  faith  and  order, 
were  equal  and  independent  bodies,  subject  to  no 
earthly  power  nor  authoritative  control  beyond  them- 
selves. Such,  briefly,  is  Mosheim's  testimony  re- 
specting the  order  of  the  churches  of  Christ  during 
the  first,  and  a  part  of  the  second  century. 

Before  the  close  of  the  second  century,  this  simple 
and  beautiful  form  of  church  order  and  government 
lost  something  of  its  fair  proportions.  In  the  third 
century,  "  although  the  ancient  mode  of  church  gov- 
ernment seemed,  in  general,  to  remain  unaltered,  yet 
there  was  a  gradual  deflection  from  its  rules,  and  an 
approximation  towards  the  form  of  a  monarchy. 
For  the  bishops  claimed  much  higher  authority  and 
power  than  before,  and  encroached  more  and  more 
upon  the  rights,  not  only  of  the  brotherhood,  but  also 

of  the  presbyters This  change  in  the  form  of 

ecclesiastical  government,  was  followed  by  a  corrupt 
state  of  the  clergy." 

This  deflection  from  apostolic  church  order,  and 
this  corruption  of  the  clergy,  prepared  the  way  for 
the  fatal  union  of  Church  and  State,  under  Constan- 


ECCLESIASTICAL  HISTORY.  165 

tine  the  Great,  in  the  early  part  of  the  fourth  century. 
This  Emperor,  after  assuming  the  supreme  power 
over  the  Church,  proceeded  to  model  its  outward 
form  and  to  adapt  its  government  to  the  peculiarities 
of  the  Roman  State.  The  Emperor  governed  the 
bishops;  the  bishops  the  churches;  and  the  poor 
churches,  by  the  hands  of  these  governors,  were  grad- 
ually stripped  of  their  ancient  rights  and  privileges, 
nntil,  at  the  close  of  the  fourth  century,  they  retained 
little  else  that  was  apostolic  than  the  mere  name  of 
Christian  Churches.  It  is  not,  however,  my  present 
purpose  to  trace  the  progress  of  declension  in  the 
ancient  churches ;  *  but  rather  to  mark  out  their  ear- 
liest order  and  government.  What  these  were,  in 
the  judgment  of  Mosheim,  we  have  just  read. 

Admitting,  now,  the  competency  and  honesty  of 
this  witness,  must  we  not  conclude  that  the  apos- 
tolic churches  were  essentially  the  same  in  their 
order  and  discipline  as  our  modern  Congregational 
.churches  ? 

But  Mosheim  stands  not  alone.  Other  writers  of 
distinguished  learning  maintain  essentially  the  same 
positions :  — 

(1)  In  relation  to  the  congregational  character  of 
the  apostolic,  and  earliest  Christian  churches. 

Lord  King",  in  his  learned  "  Inquiry  into  the  Con- 
stitution, Discipline,  etc.,  of  the  Primitive  Church," 
says :  "  The  usual  and  common  acceptation  of  the 
word  [eKKfa/aia,  church],  and  of  which  we  must  chiefly 


*  I  have  attempted  to  do  this  briefly  in  the  History  of  Con- 
gregationalism, particularly  in  the  Introduction. 


166  CONGREGATIONALISM. 

treat,  is  that  of  a  particular  church ;  that  is,  a  society 
of  Christians  meeting  together  in  one  place  under 
their  proper  pastors,  for  the  performance  of  religious 
worship  and  the  exercising  of  Christian  discipline." 
—  Chap.  I.  §  2.* 

Zuinglius's  definition  of  a  Christian  church  is  very 
nearly  the  same.  —  See  Jacob's  "  Attestation"  p.  215. 

Neander  says :   In  the   apostolic  age   "  the  word 

*  In  quoting  from  the  work  of  Lord  Chancellor  King,  I  am  aware 
that  it  is  asserted  by  Episcopalians,  who  are  greatly  annoyed  by 
the  "  Inquiry,"  that  Mr.  Slater's  review  of  the  work  converted  the 
Chancellor  from  the  opinions  expressed  therein.  But  what  proof 
do  they  bring  of  this  conversion  V  Why,  that  Lord  King  never 
replied  to  Mr.  Slater ;  and  that  he  presented  him  with  a  lucrative 
benefice,  which  was  at  the  disposal  of  the  Lord  High  Chancellor. 

The  fact  that  his  Lordship  never  replied  to  Mr.  Slater,  to  my 
mind  is  an  evidence  that  he  was  not  converted,  rather  than  the 
contrary.  For  surely,  a  man  of  Lord  King's  integrity,  modesty, 
impartiality,  and  earnest  desire  for  truth,  could  hardly  have  satis- 
fied his  conscience  without  retracting  his  opinions  and  assertions, 
if  convinced  that  they  were  erroneous.  But,  instead  of  doing  this, 
he  suffered  a  second  edition  of  his  Inquiry  to  be  published  with- 
out any  such  retraction.  —  See  Dr.  Vaughan,  on  "  Religious  Par- 
ties in  England."  And,  though  it  has  been  asserted  that  he  did 
not  authorize  the  publication  of  this  second  edition  —  of  which, 
however,  no  satisfactory  proof  is  furnished  —  yet,  knowing  that  it 
was  published,  if  he  had  "  given  up  his  book,"  as  it  is  said  he  had, 
at  that  time,  it  was  incumbent  on  him  to  publish  to  the  world  his 
recantation.  But  this  he  never  did ;  and  until  better  vouchers  for 
its  truth  are  furnished,  we  are  not  authorized  to  believe  this  story, 
that  Mr.  Slater's  book  convinced  his  Lordship  that  he  was  in 
error. 

As  it  respects  the  benefice  :  It  can  hardly  be  accounted  strange 
that  a  man  of  Lord  King's  character  and  standing — an  Episco- 


ECCLESIASTICAL  HISTORY.  167 

[church]  signifies  either  the  whole  Christian 
church,  the  total  number  of  believers  forming  one 
body,  under  one  head  ;  or  a  single  church  or  Chris- 
tian society."  —  Apostolic  Chh.  Vol.  I.  p.  169,  note. 
3d  Edition,  Edinb. 

Dr.  Campbell's  definition  of  a  church  is  the  same 
as  Neander's.  —  Lect.  Ecc.  Hist.  L.  ii.  p.  26,  see 
also  Lee.  vi,  p.  105,  supra,  p.  148. 


Augusti  says  :  "  The  term  eKKtyaia,  in  the  New 
Testament,  and  by  the  ancient  fathers,  primarily  de- 
noted an  assembly  of  Christians,  i.  e.  believers  in  the 
Christian  religion,  in  distinction  from  all  others."  — 
Coleman's  Antiquities,  p.  47  ;  also  p."  57.  See  Locke's 
definition  of  a  church,  supra,  p.  28,  note. 

(2)  Regarding  the  right  of  individual  churches  to 
choose  their  own  officers  and  discipline  offending  mem- 


palian  of  the  Erastian  school,  and  Lord  High  Chancellor  of  a 
kingdom  in  which  Episcopacy  was  the  established  religion  — 
should  give  a  valuable  benefice  to  a  clergyman  of  Mr.  Slater's 
learning  and  ability,  though  he  had  written  a  book  against  him. 

That  Lord  King  would  have  publicly  recanted,  had  he  been 
convinced  of  his  errors,  seems  wellnigh  certain  from  his  preface 
to  the  "  Inquiry."  After  modestly  requesting  any  one  to  point 
out  his  errors,  he  says ;  "  And  then  1  promise,  if  my  mistakes  are 
fairly  shown,  I  will  not  pertinaciously  and  obstinately  defend,  but 
most  icillingly  and  thankfully  renounce  them,  since  my  design  is  not 
to  defend  a  party,  but  to  search  out  the  truth."  Now,  that  his 
Lordship  did  never  "  renounce  "  the  statements  and  opinions  con- 
tained in  his  "  Inquiry,"  is  very  strong  presumptive  evidence  that 
he  never  considered  them  errors ;  and  consequently,  that  Mr. 
Slater's  review  did  not  convert  him. 


168  CONGREGATIONALISM. 

bers,  etc.,  we  may  add  to  Mosheim's  testimony,  the 
following :  — 

Barrow.  —  "  In  ancient  times,  there  was  not  any 
small  church  which  had  not  a  suffrage  in  the  choice 
of  its  pastor."  —  Barrow  on  the  Pope's  Supremacy, 
Supposition  5th,  §  12.  Also,  Supp.  6th,  Argument 
6th,  §  4. 

Beza.  —  "I  find  nowhere  in  any  Christian  church 
built  up,  that  any  is  promoted  either  to  the  ministry 
of  the  word,  or  the  deaconship,  or  eldership,  any 
other  way  than  by  a  public  and  free  election"  — 
Jacob's  Attestation,  p.  23,  London.  16mo. 

Augusti.  —  "  That  the  church,  i.  e.  the  united  body 
of  believers,  has  had  a  part  in  the  election  of  their 
pastor,  from  the  earliest  period  downward,  is  certain  ; 
not  merely  from  the  testimony  of  Scripture,  but  also 
from  the  most  ancient  of  the  Fathers."  ...  —  Cole- 
man's  Antiquities  of  the  Christian  Chh.  p.  60,  61. 

Wadding-ton,  an  Episcopal  historian,  agrees  with 
Mosheim.  His  words  are :  "  It  is  also  true  that  in 
the  earliest  government  of  the  first  Christian  society, 
that  of  Jerusalem,  not  the  elders  only,  but '  the  whole 
church?  were  associated  with  the  apostles ; "...  In  a 
note  he  adds :  "  still,  of  course,  with  some  degree  of 
subjection  to  apostolic  authority.  This,  according 
to  Mosheim,  was  the  model  of  all  the  primitive 
churches."  —  Ecc.  Hist.  p.  41. 

Dr.  Neander,  a  Lutheran,  in  his  learned  and  elab- 
orate work  on  the  History  of  the  Planting  and  Pro- 


ECCLESIASTICAL   HISTORY.  169 

gress  of  the  Christian  Church  under  the  Apostles,  Vol. 
I.  ch.  5,  distinctly  maintains  this  doctrine  —  that  the 
whole  church  took  part  in  the  government  of  the 
same:  "  It  is  consequently  certain,  that  each  church 
was  governed  by  a  union  of  church  elders  or  of 
church  overseers,  out  of  its  own  midst.  .  .  .  But 
their  government  by  no  means  excluded  the  partici- 
pation of  the  whole  church  in  the  management  of 
the  common  concerns."  —  Vol.  I.  p.  169,  170. 

Dr.  Campbell,  a  Presbyterian  divine,  takes  the 
same  ground,  in  his  Lectures  on  Ecclesiastical  His- 
tory. —  Lect.  iii.  p.  31-33. 

Lord  King  maintains  essentially  the  same  opinion 
of  primitive  church  government.  He  tells  us,  that 
"  every  church,"  [that  is,  "  every  single  parish,  every 
particular  church"  or  congregation  of  believers] 
was,  in  this  sense,  independent ;  that  is,  without  the 
concurrence  and  authority  of  any  other  church ;  it 
had  a  sufficient  right  and  power  in  itself  to  punish 
and  chastise  all  its  delinquent  and  offending  mem- 
bers.—  Inquiry,  ch.  8,  §  1,  compared  with  ch.  1,  §  2. 
See,  also,  ch.  7th,  throughout. 

Barrow  says :  "  Each  church  was  vested  with  a 
power  of  excommunication,  or  of  excluding  heretics, 
schismatics,  disorderly  and  scandalous  people."  — 
Unity  of  the  Chh.  Vol.  VII.  of  his  Theol.  Works,  p. 
497  and  259.  12mo.  Edinb. 

Augusti  says  :  ..."  As  a  member  of  the  church, 
each  communicant  had  that  important  right  of 

15 


170  CONGREGATIONALISM. 

taking  part  in  all  the  transactions  of  that  body,  es- 
pecially in  the  choice  of  the  clergy  and  in  the  disci- 
pline of  the  church"  etc.  —  Coleman's  Antiquities,  p. 
60,  61. 

Dr.  Campbell  tells  us,  that  in  the  apostolic  age, 
"  Not  only  were  such  private  offences  [as  are  particu- 
larly referred  to  in  Matt.  18 :  15-18]  then  judged  by 
the  church,  that  is,  by  the  congregation,  but  also 
those  scandals  which  affected  the  whole  Christian 
fraternity."  ..."  Now,  though  in  after-times  the 
charge  of  this  matter  also  came  to  be  devolved,  first 
on  the  bishop  and  presbyters,  and  afterwards  solely 
on  the  bishop,  yet  that  the  people,  as  well  as  the 
presbyters,  as  far  down  at  least  as  to  the  middle  of 
the  third  century,  retained  some  share  in  the  de- 
cision of  questions  wherein  morals  were  immediately 
concerned,  is  manifest  from  Cyprian's  letters  still  ex- 
tant."— Lect.  3d,  p.  31,  32. 

Cranmer,  Leyghton,  Coren,  and  Oglethorp,  the 
leading  Reformers  in  the  days  of  Henry  VIII.  and 
Edward  VI.,  all  agreed,  that  the  Scriptures  gave  to 
the  churches  (i.  e.  to  the  people  —  the  congregations) 
the  right  to  elect  their  own  officers,  and  to  excom- 
municate offending  members.  —  See  Burners  Hist. 
Reformation,  passim;  or,  Hist.  Congregationalism, 
A.  D.  1509-47. 

(3)  With  Mosheim's  declarations  respecting  the 
officers  of  the  apostolic  churches,  coincide  the  follow- 
ing authorities :  — 

Wadding-ton,  and  others,  as  given  at  page  91  of 


ECCLESIASTICAL  HISTORY.  171 

this  work  ..."  Such  is  the  plain  interpretation  of 
the  Scripture  passages."  —  Hist.  Chh.  p.  41  and  note. 

Milner,  even,  is  compelled,  though  with  apparent 
reluctance,  to  admit,  that  "  at  first  indeed,  or  for  some 
time,  at  least  in  some  instances,  church  governors 
were  only  of  two  ranks,  presbyters  and  deacons."  — 
Chh.  Hist.  Cent  IL  ch.  1. 

The  identity  of  scriptural  bishops  and  presbyters 
was  admitted  very  generally  by  the  Reformers. 

The  "  King's  Book"  published  in  1543,  asserted, 
that  there  was  "  no  real  distinction  between  bishops 
and  priests ; "  and  taught  essentially  the  same  doc- 
trine respecting  the  deacon  of  the  primitive  church, 
as  is  now  held  by  Congregationalists.  It  further  de- 
clared, that  the  Scripture  made  no  mention  of  any 
other  church  officers  but  these  two,  priests,  or  elders, 
and  deacons.  —  Hist.  Cong,  utsup. — DwighVs  TheoL 
Serm.  151. 

Neander's  account  of  the  officers  and  government 
of  the  Gentile  churches  during  the  apostolic  age,  is 
as  follows :  "  It  is,  therefore,  certain  that  every  church 
was  governed  by  a  union  of  the  elders  or  overseers 
chosen  from  among  themselves ;  and  we  find  no  in- 
dividual distinguished  above  the  rest,  who  presided 
as  a  primus  inter  gares  [a  chief  among  equals],  though, 
probably,  in  the  age  immediately  succeeding  the 
apostolic,  of  which  we  have,  unfortunately,  so  few 
authentic  memorials,  the  practice  was  introduced  of 
applying  to  such  an  one  the  name  of  imaKoiros,  [bishop, 
overseer]  by  way  of  distinction."  —  Hist.  Apost.  Chh. 
Vol.  I.  p.  168,  169. 


172  CONGREGATIONALISM. 

The  correctness  of  Mosheim's  account  of  the 
humble  character  and  limited  authority  of  the  prim- 
itive bishop,  is  admitted  by  Wadding-ton;  who  says: 
"  The  government  of  a  single  person  protected  each 
society  from  internal  dissension  —  the  electiveness  of 
that  governor  rendered  probable  his  merit."  —  Hist. 
Chh.  p.  44. 

Lord  King's  representation  is :  "  There  was  but 
one  bishop,  strictly  so  called,  in  a  church  at  a  time, 
who  was  related  to  his  flock  as  a  pastor  to  his  sheep, 
and  a  parent  to  his  children."  —  Inquiry,  ch.'l,  §  5. 
And  again :  "  There  was  but  one  church  to  a  bishop : " 
And  this  church,  he  tells  us,  was  "  a  single  congre- 
gation." —  Ch.  2,  §  1.  "  The  bishop's  diocese  ex- 
ceeded not  the  bounds  of  a  modern  parish,  and  was 
the  same,  as  in  name,  so  also  in  thing."  .  .  .  Ib.  §  2. 

Dr.  Campbell  gives  the  following  account  of  the 
bishop's  relation  to  his  church,  in  the  third  century :  — 

"  The  bishop,  who  was  properly  the  pastor,  had 
the  charge  of  no  more  than  one  parish,  one  church  or 
congregation,  the  parishioners  all  assembling  in  the 
same  place  with  him  for  the  purposes  of  public  wor- 
ship, religious  instruction,  and  the  solemn  commem- 
oration of  the  death  of  Christ."  .  -.  .  Lee.  viii.  p.  128. 

Gieseler's  account  of  the  apostolic  churches  is  this : 
"  The  new  churches  everywhere  formed  themselves 
on  the  model  of  the  mother  church  at  Jerusalem. 
At  the  head  of  each  were  the  elders^  irpeffpinpoi,  kmano^o^ 
[elders,  bishops]  all  officially  of  equal  rank,  though 
in  several  instances  a  peculiar  authority  seems  to 


ECCLESIASTICAL  HISTORY.  173 

have  been  conceded  to  some  one  individual  from 
personal  considerations.  After  the  death  of  the  apos- 
tles and  the  pupils  of  the  apostles,  to  whom  the  gen- 
eral direction  of  the  churches  had  always  .been  con- 
ceded, some  one  amongst  the  presbyters  of  each 
church  was  suffered  gradually  to  take  the  lead  in  its 
affairs.  In  the  same  irregular  way  the  title  of  emaicoirof, 
bishop,  was  appropriated  to  the  first  presbyter."  — 
Cokman's  Antiq.  p.  101-103. 

(4)  Respecting  the  independency  of  the  primitive 
churches. 

Dr.  Campbell  agrees  with  Mosheim  when  he  says : 
"  The  different  congregations,  with  their  ministers, 
seemed,  in  a  great  measure,  independent  of  one 
another.  Every  thing  regarding  their  own  procedure 
in  worship,  as  well  as  discipline,  was  settled  among 
themselves.  But  it  is  extremely  plain,  that  a  total 
independency  was  not  adapted  to  the  more  general 
character  that  belonged  to  all  as  members  of  the 
commonwealth  of  Christ."  —  Lect.  ix,  p.  142. 

The  reader  will  not  fail  to  remark,  that  this  is 
precisely  what  Congregationalists  maintain.  Each 
Congregational  church  is  complete,  and  independent, 
"  regarding  its  own  procedure  in  worship,  as  well  as 
discipline,"  while  it  maintains  a  sisterly  relation  to 
other  members  of  the  Congregational  family.  We 
abhor  all  such  independency  as  would  lead  us  to  re- 
fuse to  give  account  of  our  faith  and  practice  to  our 
sister  churches.  So  said  our  fathers,  and  so  say  we. 
Dr.  Campbell  refers  to  the  first  council  at  Jerusalem, 
about  circumcision  and  other  Jewish  ceremonies,  to 
15* 


174  CONGREGATIONALISM. 

illustrate  the  nature  of  "  the  correspondence  and  in- 
tercourse with  one  another,"  which  the  early  Chris- 
tian churches  maintained.  This  is  the  very  case  to 
which  the-framers  of  the  Cambridge  Platform  refer. 
—  Chap.  15,  §  2. 

Barrow,  speaking  of  "the  primitive  state  of  the 
Church,"  says :  "  Each  church  separately  did  order 
its  own  affairs,  without  recourse  to  others,  except  for 
charitable  advice  or  relief  in  cases  of  extraordinary 
difficulty  or  urgent  need.  Each  church  was  endowed 
with  a  perfect  liberty,  and  a  full  authority,  without 
dependence  or  subordination  to  others,  to  govern  its 
own  members,  manage  its  own  affairs,  to  decide  con- 
troversies and  causes  incident  among  themselves, 
without  allowing  appeals,  or  rendering  accounts  to 
others.  This  appeareth  by  the  apostolical  writings 
of  St.  Paul  and  St.  John  to  single  churches  ;  wherein 
they  are  supposed  able  to  exercise  spiritual  power 
for  establishing  decency,  removing  disorders,  cor- 
recting offences,  deciding  causes,  etc."  —  Unity  of 
the  CM.  Vol.  VII.  p.  486. 

Dr.  Barrow  in  his  celebrated  work  on  the  Pope's 
Supremacy,  further  says  :  "  At  first,  each  church  was 
settled  apart  under  its  own  bishop  and  presbyters  ;  so 
as  independently  and  separately  to  manage  its  own 
concernments :  each  was  avroKfoatog,  and  avrwouof,  gov- 
erned by  its  own  head,  and  had  its  own  laws.  Every 
bishop,  as  a  prince  in  his  own  church,  did  act  freely 
according  to  his  will  and  discretion,  with  the  advice 
of  his  ecclesiastical  senate,  and  with  the  consent  of 
his  people,  (the  which  he  did  use  to  consult,)  without 
being  controllable  by  any  other,  or  accountable  to 


ECCLESIASTICAL  HISTORY.  175 

any,  further  than  his  obligation  to  uphold  the  verity 
of  Christian  profession,  and  to  maintain  fraternal 
communion  in  charity  and  peace  with  neighboring 
churches  did  require ;  in  which  regard  if  he  were  no- 
tably peccant,  he  was  liable  to  be  disclaimed  by 
them  and  rejected  from  communion,  together  with 
his  church,  if  it  did  adhere  to  him  in  his  misdemean- 
ors. This  may  be  collected  from  the  remainders  of 
state  in  the  times  of  St.  Cyprian  : "  [which  would  be 
as  late  as  the  middle  of  the  third  century :  for  Cyp- 
rian suffered  martyrdom,  A.  D.  258.]  Supposition  5th, 
Arg.  10,  Theol.  Works,  Vol.  VII.  p.  302. 

Dr.  Campbell,  speaking  of  the  character,  etc.  —  of 
the  churches  during  the  first  and  second  centuries, 
says :  "  Every  church  had  its  own  pastors,  and  its 
own  presbytery,  [i.  e.  council  of  church  officers],  inde- 
pendently of  every  other  church.  And  when  one  of 
the  presbyters  came  to  be  considered  as  the  pastor ', 
by  way  of  eminence,  while  the  rest  were  regarded  as 
his  assistants,  vicars,  or  curates,  who  acted  under  his 
direction  ;  as  then  every  church  or  congregation  had 
but  one  who  was  called  bishop,  so  every  bishop  had 
but  one  congregation  or  church.  This  is  a  remark 
which  deserves  your  particular  notice,  as  it  regards 
an  essential  point  in  the  constitution  of  the  primitive 
church,  a  point  which  is  generally  admitted  by  those 
who  can  make  any  pretensions  to  the  knowledge  of 
Christian  Antiquities."  —  Lee.  vi.  p.  104 :  also  7th 
Lee.  See,  also,  quotations  from  Lord  King,  ch.  8,  § 
1,  supra,  p.  169. 

The  Magdeburg  Centuriators,  in  their  celebrated 


176  CONGREGATIONALISM. 

work,  published  in  1559-1574,  in  describing  the  con- 
stitution and  discipline  of  the  churches  of  the  first 
and  second  centuries,  furnish  the  following  testimony 
in  our  favor :  "  A  visible  church  was  an  assembly,  or 
congregation,  of  persons  who  believed  and  followed 
the  writings  of  the  prophets  and  apostles;  which 
should  be  composed  of  persons  regenerated  by  the 
word  and  sacraments,  though  there  might  be  in  this 
assembly,  many  persons,  who,  though  they  agreed 
with  the  regenerate  in  doctrine,  were  nevertheless, 
not  sanctified  in  heart.  Clemens  [of  Alexandria] 
says :  I  call  not  a  place,  but  a  congregation  of  the 
elect,  a  church."  —  Century  II.  ch.  4,  p.  39,  Ed.  Basil. 
1624. 

Of  excommunication,  they  say :  "  the  right  of  ex- 
communication was  committed  to  the  hands  of  the 
church  and  its  ministers."  —  Cent.  I.  Lib.  2,  ch.  3,  p. 
274. 

"  The  power  of  announcing  the  remission  of  the 
sins  of  penitent  offenders  was  also  in  the  hands  of 
the  church ;  though,  for  the  sake  of  order,  except  in 
cases  of  necessity,  it  was  exercised  by  the  ministers 
of  the  church."  —  Ib.  p.  276. 

"  The  whole  assembly,  or  church  in  any  particular 
place  —  including  laymen  and  clergy  —  had  power  to 
elect,  call,  and  ordain  suitable  ministers ;  and  to  de- 
pose and  avoid  false  teachers,  or  those  whose  evil 
lives  threatened  injury  to  the  church.  These  things 
appear  from  the  testimony  of  the  Scriptures  con- 
cerning the  power  of  the  keys ;  for  the  keys  were 
given  to  the  whole  church.  But  the  church  if  she 
calls  her  ministers  to  act,  does  nothing  else  than 
commit  to  them  the  keys.  That  power,  therefore, 


ECCLESIASTICAL  HISTORY.  177 

pertains  to  the  whole  of  the  church.  Moreover,  the 
examples  in  the  New  Testament  teach  the  same 
thing :  for,  in  the  first  of  Acts,  it  appears  that  not  by 
the  apostles  alone,  but  by  the  whole  church,  Matthias 
was  put  in  the  place  of  Judas;  and  in  Acts  sixth 
chapter,  the  deacons  were  chosen,  called,  and  or- 
dained, not  by  the  apostles  alone,  but  also  by  the 
rest  of  the  church.  In  Acts  thirteenth  chapter,  the 
whole  church  of  Antioch  gathered  together  by  com- 
mand of  God,  and  sent  forth  Paul  and  Barnabas  to 
teach  the  Gospel  to  the  Gentiles."  —  Ib.  p.  299. 

The  following  summary  view  of  the  constitution, 
government,  and  rights  of  the  churches  of  the  second 
century  is  given  by  these  learned  ecclesiastial  histo- 
rians :  — 

"  If  any  one  examines  the  approved  writers  of  this 
century,  [the  second,]  he  will  see,  that  the  form  of 
church  government  was  very  like  a  democracy  (c%/zo- 
Kpari'uf).  For  each  church  had  equal  power  of  preach- 
ing the  pure  word  of  God,  of  administering  the  sa- 
craments, of  absolving  and  excommunicating  heretics 
and  wicked  persons,  of  observing  the  ceremonies  re- 
ceived from  the  apostles,  or,  even,  for  the  sake  of 
edification,  of  instituting  new  ones ;  of  choosing  min- 
isters, of  calling,  of  ordaining,  and  for  just  causes,  of 
deposing  them  again;  of  assembling  councils  and 
synods ;  of  instituting  and  supporting  schools ;  and, 
in  matters  of  doubt  or  controversy,  of  demanding  the 
opinion  of  others ;  of  judging  and  deciding."  —  Cent. 
II.  ch.  7,  p.  102-103. 

Father  Paul  of  Venice  (Fra  Paolo  Sarpi)  a  learned 
and  distinguished  Romanist  of  the  sixteenth  century, 


178  CONGREGATIONALISM. 

author  of  the  celebrated  "  History  of  the  Council  of 
Trent  "  and  many  other  learned  works,  bears  the  most 
unequivocal  testimony  to  the  democratic  and  congre- 
gational character  of  the  apostolic  and  primitive 
churches.  In  his  profound  "  Treatise  of  Ecclesiastical 
Benefices  and  Revenues,"  he  says :  "  It  is  plain  the 
government  of  the  Church  in  its  beginning  was  entirely 
democratical,  all  the  faithful  having  a  share  in  all  de- 
liberations of  moment.  Thus  we  find  them  all  as- 
sisting at  the  election  of  Matthias  to  the  apostleship 
(Acts  i.),  and  of  the  seven  deacons  (Acts  vi.),  and 
when  St.  Peter  had  received  the  Centurion  Cornelius, 
who  was  a  Gentile  (Acts  iii.)  into  the  number  of 
believers,  he  gave  an  account  of  it  to  the  whole 
church  (Acts  xi.).  Thus  the  famous  council  of  Jeru- 
salem was  composed  of  the  Apostles,  the  Priests,  and 
other  Brethren  in  the  Faith ;  and  the  letters  which 
were  writ  from  the  assembly,  went  in  the  name  of 
those  three  Orders  (Acts  xv.).  But  as  the  church  in- 
creased in  numbers,  the  Faithful  neglecting  to  assist 
any  longer  at  those  public  assemblies,  and  with- 
drawing themselves  to  the  cares  of  their  own  families, 
the  government  rested  solely  in  the  Ministers  of  the 
Church,  and  so  insensibly  became  aristocratical ; 
which  brought  all  affairs  to  have  then:  determinations 
by  Councils,  excepting  as  to  elections,  which  con- 
tinued popular  still."  * 

Neander  says  :  "  The  view  we  are  led  to  form  of 


*  Treatise  of  Ecclesiastical  Benefices  and  Revenues,  Ch.  XVI. 
Westminster  Edition,  1 736,  p.  52,  53.  See,  also,  in  confirmation  of 
these  general  statements,  p.  5,  and  6,  Ch.  III. ;  p.  16,  Ch.  VI. ;  p.  19 
and  20,  Ch.  VII.;  Ch.  IX. ;  p.  157  and  158,  Ch.  XXXV. 


ECCLESIASTICAL   HISTORY.  179 

the  original  constitution  of  the  churches  among  Gen- 
tile Christians  as  they  existed  in  the  apostolic  age  — 
that  it  was  entirely  democratic  —  is  also  one  of  the 
distinguishing  marks  between  the  churches  of  Gen- 
tile and  those  of  Jewish  origin.  The  case  appears  to 
be  thus:  All  the  affairs  of  the  churches  were  still 
transacted  in  an  entirely  public  manner,  so  that  every 
deliberative  meeting  of  the  church  resembled  a 
strictly  popular  assembly."  —  Planting  and  Training 
of  the  Christian  Church  by  the  Apostles,  Vol.  I.  p.  165, 
note,  3d  Ed. 

Not  to  enlarge  by  quotations  from  other  writers  on 
Christian  antiquities,  in  illustration  of  the  several 
points  under  consideration,  I  will  finish,  by  transcrib- 
ing the  allegation  of  the  learned  and  pious  John 
Owen;  who,  after  a  labored  investigation  of  this 
whole  matter,  lays  down  and  successfully  proves  this 
proposition:  "  That  in  no  approved  writers  for  the 
space  of  two  hundred  years  after  Christ,  is  there  any 
mention  made  of  any  other  organical,  visibly  professing 
church,  but  that  only  which  is  parochial,  or  congrega- 
tional" "  A  church  of  any  other  form,  state,  or  order, 
papal  or  oecumenical,  patriarchal,  metropolitical, 
diocesan,  or  classical,  they  [the  writers  of  the  first 
two  centuries]  know  not,  neither  name  nor  thing, 
nor  any  of  them  appear  in  any  of  their  writings."  — 
Vol.  XX.  p.  132.  By  which  he  means  :  that  all  the 
churches  during  the  first  two  centuries  were  distinct, 
independent  bodies ;  no  one  of  them  so  numerous  as 
to  prevent  them  from  assembling  together  for  public 
worship  and  the  transaction  of  church  business ;  and 
that  each  one  was  invested  with  sufficient  and  com- 


180  CONGREGATIONALISM. 

plete  authority  for  all  the  purposes  of  church  organ- 
ization. 

Every  one  who  is  acquainted  with  the  character 
of  John  Owen,  well  knows  that  he  did  not  deal  in 
rash  assertions.  Every  one  who  has  examined  his 
works  on  church  order  and  discipline,  must  be  aware 
that  in  these,  neither  sound  argument  nor  extensive 
learning  are  wanting.  His  conclusions  are  those,  of 
an  eminently  pious  and  learned  man,  who,  after  a 
careful  examination  of  the  arguments  of  Congrega- 
tionalists,  for  the  purpose  of  refuting  them,*  became 
himself  a  decided  friend  to  their  views  of  church 
order,  and,  for  nearly  forty  years,  was  a  leader 
among  the  English  Congregationalists.  The  work 
from  which  I  have  extracted,  was  written  near  the 
close  of  his  life,  and  contains,  with  his  maturest 
thoughts,  his  dying  testimony  to  the  .principles  of 
church  government  which  he  advocated.  It  well 
deserves  the  careful  study  of  every  one  who  would 
fully  understand  the  foundation  on  which  rest  our 
principles  and  doctrines,  f 

/  immqi-n*  vnlt  .10  .^wlamy 
Thus,  I  conceive,  it  has  been  shown,  from  the  testi- 
mony of  numerous  and  distinguished  ecclesiastical 


*  The  book  of  which  Owen  undertook  "  the  examination  and 
confutation,"  was  John  Cotton's  work  "  On  the  Keys."  —  See 
Owen's  Memoirs,  p.  55,  56. 

f  In  these  remarks,  I  would  not  be  understood  to  express  an 
unqualified  approval  and  adoption  of  all  his  views  of  church  order 
and  discipline.  There  are  some  points  on  which  modern,  and 
especially  New  England  Congregationalists,  would  slightly  differ 
from  Owen ;  but  his  writings,  as  a  whole,  are  almost  incomparably 
excellent,  sound,  and  learned  upon  this  subject. 


ECCLESIASTICAL  HISTORY.  181 

historians  —  none  of  whom  except  Dr.  Owen  were 
Congregationalists,  and  who,  consequently,  were  with- 
out any  inducement  to  misunderstand  or  misinterpret 
facts  in  our  favor  —  that  the  leading  principles  and 
doctrines  of  the  Congregational  system  were  devel- 
oped in  the  constitution  and  discipline  of  the  Apos- 
tolic Churches  ;  that  this  organization,  for  substance, 
was  retained  during  the  first  two  centuries  of  the 
Christian  church ;  and  that  corruption  and  error  fol- 
lowed the  abandonment  of  the  apostolic  models. 
The  correctness  of  their  opinions  is  not  made  to  rest 
on  the  bare  assertions  of  these  historians,  however 
learned  and  impartial  they  are  acknowledged  to  be ; 
but,  numerous  extracts  from  the  Apostolical  and 
Christian  Fathers  have  been  introduced,  to  prove  the 
statements  made  and  the  opinions  advanced. 

And  now,  though  the  strength  of  our  cause  lies  not 
in  the  testimony  of  the  Fathers,  nor  the  opinions  of 
eminent  men  —  the  Scriptures  being  our  only  infal- 
lible guide  —  must  it  not  be  conceded  by  all  parties, 
that  the  correctness  of  our  interpretation  of  the 
Scriptures,  or,  the  scriptural  character  of  our  system, 
receives  strong  confirmation  from  the  testimony  of 
the  earliest  uninspired  writers  of  the  Christian  church, 
and  the  concurrent  voice  of  many  modern  authors, 
alike  distinguished  for  their  profound  learning  and 
their  sound  and  impartial  judgment  ? 

16 


PART   IV. 

ECCLESIASTICAL  PRACTICE. 


THE  principles  and  doctrines  embraced  by  Con- 
gregationalists  have  induced  certain  ecclesiastical 
practices,  which  have  become  a  sort  of  common  law 
to  the  denomination.  A  knowledge  of  these  is  nec- 
essary to  a  perfect  understanding  of  Congregation- 
alism. There  may  be  slight  deviations  among  us 
from  what  will  now  be  specified  as  agreeable  to  good 
usage ;  but  it  is  believed  that  the  denomination  will 
agree  substantially  in  what  follows :  — 

I.   ORGANIZATION  OF   CHURCHES. 

If  in  any  place  a  sufficient  number*  of  persons 
wish  to  be  organized  into  a  Congregational  church, 
an  orderly  procedure  would  be  the  following :  — 

*  The  number  is  not  fixed :  it  may  be  more  or  less,  according 
to  circumstances.  Under  ordinary  circumstances,  it  should  not  be 
less  than  seven ;  because  a  less  number  cannot  conveniently  dis- 
charge the  duties  enjoined  by  Christ  in  the  xviii.  of  Matt.  When, 
however,  there  is  a  reasonable  prospect  of  a  speedy  addition  to 

(183) 


184  CONGREGATIONALISM. 

After  a  season  of  fasting  and  prayer,  the  brethren 
would  appoint  a  committee  to  advise  with  one  or 
more  of  the  neighboring  Congregational  pastors  and 
churches ;  to  draw  up  a  Confession  of  Faith  and  a 
Covenant,  with  articles  of  government  and  practice ; 
and,  to  send  "  Letters  Missive,"  *  as  they  are  called 
—  that  is,  -letters  of  invitation  —  to  so  many  of  the 
neighboring  churches  as  should  be  agreed  upon,  so- 
liciting their  attendance  by  pastor  and  delegate,  at 
an  appointed  time,  to  take  into  consideration  the 
question  —  Whether  the  interests  of  religion  required 
the  organization  of  a  Congregational  church  in  that 
place  ? 

At  the  time  and  place  specified  for  the  meeting  of 
the  council,  the  several  persons  proposing  to  unite  in 
church  fellowship  would  be  present,  with  the  record 
of  their  previous  doings,  a  copy  of  their  covenant 
and  articles,  and,  so  many  of  them  as  had  been  con- 
nected with  Christian  churches,  with  their  letters  of 
dismission  and  recommendation ;  and  prepared  to 
give  to  the  council  any  information  which  would  be 
necessary  to  a  perfect  understanding  of  the  merits  of 
the  question  before  them.  If  the  associated  brethren 


their  number,  if  tico  or  three  should  covenant  together  in  the  name 
of  Christ,  they  may  expect  his  presence  and  blessing.  Tertullian 
says :  "  Where  there  are  three  persons,  though  they  are  laymen, 
there  is  a  church."  —  De  Exh.  Castiiatis,  p.  668,  Ed.  1634. 

Cotton  Mather  says :  "  Seven  is  the  least  number  that  has  been 
allowed  among  us,  as  capable  to  form  a  church  state  for  the  en- 
joyment of  all  special  ordinances ;  but  usually  there  is  a  larger 
number  expected."  —  Ratio,  Article  I.  §  1.  So,  for  substance, 
said  Richard  Mather,  in  his  answer  to  Herle,  1644. 

*  See  form  of  this  letter,  Appendix,  No.  1. 


ECCLESIASTICAL  PRACTICE.  185 

had  already  selected  their  future  pastor,  it  is  agree- 
able to  ancient  usage  that  he  should  be  present,  to 
be  embodied  in  the  church  as  one  of  its  members, 
and  immediately  afterwards  ordained  as  its  pastor.* 

The  pastors  and  delegates  of  the  churches  being 
assembled,  they  are  called  to  order  by  the  reading  of 
the  Letter  Missive,  which  is  the  warrant  for  their 
meeting.  The  council  is  then  organized,  by  choosing 
a  moderator  and  scribe;  and  proceeds,  after  prayer 
for  Divine  direction,  to  examine  the  papers  laid  be- 
fore them  by  the  committee  of  the  brethren  at  whose 
request  they  have  assembled,  and  to  hear  statements 
from  them  respecting  the  peculiarities  of  their  sit- 
uation, etc.,  which,  in  then-  opinion,  render  the  organ- 
ization of  a  Congregational  church  desirable.  If 
satisfied  with  these  statements,  etc.,  and  with  the 
covenant  and  articles  agreed  upon  by  the  brethren, 
and  of  their  Christian  character  and  standing,!  the 
council  vote  —  to  proceed  to  the  organization  of  a 
Congregational  church ;  and  fix  upon  the  time  and 
place  for  the  public  exercises.  The  parts  are  then 
assigned,  as:  Invocation  and  Reading  of  suitable 
portions  of  Scripture  —  Introductory  Prayer  —  Ser- 
mon —  Reading  of  the  Covenant  —  Recognition  of 
the  Church  and  Consecrating  Prayer,  (usually  as- 
signed to  the  moderator,)  —  The  Fellowship  of  the 


*  Mather's  Ratio,  Art.  I.  §  3. 

f  This  satisfaction  is  obtained  either  by  a  personal  examination 
of  the  candidates,  if  they  have  never  been  connected  with  a  Chris- 
tian church  ;  or  by  letters  of  recommendation  and  dismission  from 
the  church  or  churches  of  which  they  have  been  members.  —  For 
a  form,  see  Appendix,  No.  1 2. 

16* 


186  CONGREGATIONALISM. 

Churches  —  The  Concluding   Prayer,  and  the  Ben- 
ediction. 

At  the  appointed  time  and  place,  these  services  are 
publicly  attended,  and  the  associated  brethren  recog- 
nized as  a  Congregational  church.* 

II.   CHOICE  AND   CONSECRATION    OF   OFFICERS. 

The  church  thus  organized,  as  soon  as  convenient 
meet  together ;  and,  after  appointing  a  moderator 
and  clerk,  proceed  to  choose  then-  officers ;  namely, 
a  pastor,  if  previous  arrangements  admit  of  it,  and 
two,  or  more  deacons,  according  to  the  size  and  cir- 
cumstances of  the  church.f 

Choice  of  a  Pastor. 

The  orderly  course  in  choosing  a  pastor  is  sub- 
stantially this:  The  church,  having  enjoyed  a  suffi- 
cient opportunity  of  hearing  a  minister  preach  and 
of  becoming  acquainted  with  his  religious  character, 
his  literary  attainments,  his  personal  habits,  etc. ;  :£ 

*  Mather  gives  a  detailed  and  particular  account  of  all  the  pro- 
ceedings in  organizing  a  church,  in  his  Ratio  Disciplince,  Art.  1. 
Mr.  Upham's  third  chapter  is  devoted  to  this  subject.  It  is  full 
and  valuable. 

f  When  it  can  be  done,  it  is  desirable  that  this  meeting  should 
take  place  in  season  to  have  the  same  council  which  organizes  the 
church,  assist  in  the  consecration  of  the  pastor.  And,  when  this 
is  intended,  it  should  be  mentioned  in  the  letters  missive  ;  and  the 
necessary  preliminary  arrangements  should  be  made. 

J  There  is  reason  to  fear  that  our  churches  are  not  all  as  par- 
ticular upon  these  points  as  they  ought  to  be  ;  they  are  certainly 
far  less  so  than  were  our  fathers.  It  was  once  thought  necessary 


ECCLESIASTICAL  PRACTICE.          187 

after  a  season  of  fasting  and  prayer  for  Divine  direc- 
tion, vote  to  give  him  a  call  to  become  their  pastor.* 
It  is  usual,  though  not  strictly  necessary  upon  Con- 
gregational principles,  to  invite  the  religious  society 
which  statedly  worships  with  the  church,  to  concur 
in  this  call  and  to  fix  the  salary  to  be  offered  to  the 
candidate.f 

These  preliminary  steps  being  taken,  the  call  of 
the  church  and  the  concurrence  of  the  society  are 
forwarded  to  the  pastor  elect,  signed  by  the  mod- 
erators and  clerks  of  the  respective  bodies,  or  by 
committees  appointed  for  this  purpose.  The  call 
being  accepted  by  the  candidate,  a  committee  of  the 
church,  after  consultation  with  the  pastor  elect,  agree 
upon  the  churches  which  shall  compose  the  ordaining 
council.  Letters  Missive  are  then  prepared,^  signed 
by  the  committee,  and  sent,  agreeably  to  previous 
arrangements.§ 

At  the  appointed  time  and  place,  the  pastors  and 


for  a  candidate  for  settlement,  to  spend  months  among  the  people 
of  his  prospective  charge ;  but  now,  some  churches  are  satisfied 
with  an  acquaintance  of  a  few  days  only  ;  and  some,  are  ready  to 
call  a  pastor  without  having  had  any  personal  acquaintance  with 
him.  This,  undoubtedly,  is  one  reason  why  there  is  now  so  little 
permanency  in  the  pastoral  relation.  Are  we  not  verifying  the 
maxim  —  To  innovate  is  not  necessarily  to  improve. 

*  See  a  form,  Appendix  No.  2. 

f  Mather's  Ratio,  Art.  II. ;   Upkam's  Ratio,  ch.  6,  §  58-65. 

J  See  Appendix  No.  3. 

§  It  is  common  to  intimate  in  these  letters  the  wishes  of  the 
committee  respecting  the  particular  part  in  the  ordination  services 
which  each  pastor  is  desired  to  take :  and  the  ordaining  council 
usually  regard  the  wishes  thus  expressed,  in  the  assignment  of  the 
several  parts. 


188  CONGREGATIONALISM. 

delegates  assemble  and  organize,  and  after  prayer, 
proceed  to  business. 

The  record  of  the  doings  of  the  church  and  society 
is  first  laid  before  the  council ;  then,  the  call  of  the 
church,  the  concurrence  of  the  society,  the  provision 
made  for  the  support  of  a  pastor,  and  the  acceptance 
of  the  same  by  Ihe  candidate,  are  all  made  known. 
These  being  satisfactory,  the  council  vote  —  to  pro- 
ceed to  the  examination  of  the  candidate  for  ordina- 
tion. 

A  certificate  of  his  church  membership  is  first  pre- 
sented, or  evidence  that  he  has  become  a  member  of 
the  church  over  which  it  is  proposed  to  ordain  him ;  * 
then  his  license  to  preach  the  gospel.  These  papers 
being  satisfactory,  the  council  next  examine  the  can- 
didate respecting  his  religious  experience,  his  motives 
for  entering  the  ministry,  his  theological  views,  and 
his  literary  acquisitions.  This  examination  is  usually 
conducted  by  the  moderator  of  the  council,  each 
member  being  allowed  the  privilege  of  proposing  any 
additional  questions.! 

The  council  being  satisfied  upon  these  several 
points,  vote  —  to  proceed  to  assign  the  parts  in  the 
ordination  services.  These  are,  generally,  Invocation 
and  Reading  of  the  Scriptures — Introductory  Prayer, 
Sermon  —  Ordaining  Prayer,  accompanied  with  the 

*  This,  as  it  seems  to  me,  is  most  agreeable  to  Congregational 
principles  and  early  usage.  Every  pastor  should  be  a  member  of 
his  own  church.  The  reader  will  find  this  matter  discussed  in  the 
Appendix,  No.  13. 

j-  The  lay  delegates  have  the  same  privilege  as  the  pastors ;  and 
should  never  hesitate  to  use  it.  This  examination  is  open  to  the 
members  of  the  church  and  society. 


ECCLESIASTICAL  PRACTICE.  189 

Imposition  of  Hands — Charge  to  the  Pastor  — 
The  Fellowship  of  the  Churches  —  Address  to  the 
People  *  —  Concluding  Prayer,  and  Benediction.f 

INSTALLATION. 

In  case  the  pastor  elect  has  been  previously  or- 
dained, the  proceedings  of  the  council  vary  from 
those  first  described  in  two  particulars :  First,  in  re- 
quiring a  certified  copy  of  the  proceedings  of  the 

*  This  is  rather  a  modern  innovation ;  whether  an  improve- 
ment, I  pretend  not  to  decide.  But  one  thing  is  certain  —  that 
the  Address  to  the  people  is  generally  little  better  than  a  twice 
told  tale  ;  the  appropriate  topics  of  it  being  generally  regarded  as 
common  property  by  the  other  speakers.  And  the  people  them- 
selves are  weary  enough  by  the  time  the  Address  begins,  to  wish 
to  be  left  to  their  own  reflections.  If,  however,  every  man  would 
keep  within  the  bounds  of  his  own  appointment,  both  as  to  matter 
and  time,  an  address,  or  charge  to  the  people,  might  be  an  appro- 
priate and  profitable  part  of  every  ordination  service.  From 
Mather's  Ratio  Discip.  it  would  seem  that  an  address  to  the  people 
was  anciently  included  in  the  Right  Hand  of  Fellowship.  —  Art. 
II.  p.  33-40. 

f  The  churches  of  our  denomination  in  Great  Britain  invite 
neighboring  ministers  to  assist  in  ordaining  their  pastors,  but  do  not 
call  ecclesiastical  councils  for  this  purpose.  "  The  Right  Hand  of 
Fellowship "  does  not  enter  into  their  ordination  or  installation 
services.  In  England,  laying  on  of  hands  does  not  always  form  a 
part  of  the  ordination  services.  —  MS.  letters  from  Rev.  Mr.  Rob- 
inson and  Rev.  Mr.  Buckham  ;  the  former  a  Scotch  Congregation- 
alist,  the  latter  an  English. 

Thomas  Hooker  says :  "  The  church  of  Scotland  is  so  far  from 
conceiving  laying  on  of  hands  necessary  in  ordination,  that  they  do 
not  only  not  use  it,  but  judge  it  unlawful  to  be  used,  unless  some 
special  considerations  be  attended."  —  This  was  said  in  1648. — 
Survey,  P.  II.  p.  60. 


190  CONGREGATIONALISM. 

council  which  ordained  him ;  or,  if  he  has  been  a 
pastor,  of  the  council  which  dismissed  him  from  his 
previous  charge ;  and  their  recommendation  of  him, 
as  a  worthy  minister  of  the  Lord  Jesus :  Secondly, 
in  not  imposing  hands  upon  him  at  the  time  of  the 
installing  prayer.  In  all  other  respects,  the  pro- 
ceedings of  the  council  are  the  same  in  ordination 
and  installation.* 


Choice  and  Consecration  of  Deacons. 

Deacons  are  chosen  by  a  vote  of  the  church. 
They  should  be  men  of  wisdom  and  integrity,  of 
good,  practical  common  sense,  well  rooted  and 
grounded  in  the  faith,  and  eminent  for  piety ;  and, 
whenever  it  is  possible,  men  of  mature  years,  and 
considerable  religious  experience.  It  is  judged 
proper  that  the  choice  should  not  be  made  until  op- 
portunities have  been  enjoyed  by  the  brethren  to 
consult  together  freely,  and  perhaps  repeatedly,  and 
to  become  united  in  opinion  respecting  the  most 
suitable  persons  for  the  office. 

When  the  choice  has  been  made,  it  is  proper  to 
give  the  deacons  elect  some  time  to  consider  the 
question  of  acceptance.  Their  acceptance  being 
signified  it  is  consistent  with  the  ancient  usage  of 
our  denomination  to  set  them  apart  to  their  work  by 


*  The  first  planters  of  N.  E.  imposed  hands,  on  the  settlement 
of  a  pastor,  even  though  he  had  been  previously  ordained.  —  See 
Magnolia,  Vol.  II.  p.  209,  Hartford  ed.  Some  account  of  the 
sentiments  of  our  fathers  respecting  ordination  may  be  found  in 
Appendix,  No.  13. 


ECCLESIASTICAL  PRACTICE.  191 

prayer  and  imposition  of  the  hands  of  the  pastor. 
Our  churches  have  not,  however,  been  very  uniform 
or  particular  in  the  practice  of  ordaining  deacons,  for 
more  than  a  hundred  years  past.  Cotton  Mather 
tells  us,  that  even  in  his  day  (1726)  '  in  many  of 
these  churches  this  rite  of  confirmation  is  fallen  into 
a  desuetude.'  So  at  the  present  time,  some  of  our 
churches  ordain  their  deacons  by  the  imposition  of 
hands  ;  others  do  not,  perhaps  from  the  apprehension 
that  false  impressions  may  be  received  respecting  the 
design  of  the  rite,  and  the  nature  of  the  office.  But, 
if  it  be  distinctly  explained,  that  this  ceremony  is 
simply  the  act  of  designating,  and  setting  apart  in  a 
solemn  manner,  these  men  to  the  appropriate  work 
of  the  deaconship,  I  can  see  no  sufficient  reason  for 
disregarding  ancient,  and  what  appears  to  have  been, 
apostolic  usage.* 

*  Mather's  Ratio,  p.  130-1,33 ;  Upham's  Ratio,  §  40-43.  Upon 
Congregational  principles,  the  right  and  power  to  ordain  church 
officers  —  whether  deacons  or  elders  —  is  undoubtedly  in  the 
churches.  And  when  ordination  is  performed  by  ministers,  they 
act  not  by  any  inherent  right  or  power  in  themselves,  as  ministers, 
but  as  the  representatives  of  their  respective  churches,  and  as 
the  agents  of  the  particular  church  over  which  the  pastor  is  placed. 
Thus,  Thomas  Hooker  says :  "  Though  the  act  of  ordination 
belong  to  the  presbytery  [i.  e.  the  elders  of  a  church]  yet  the 
jus  el  potestas  ordinandi  [the  right  and  power  of  ordination]  is 
conferred  firstly,  upon  the  church,  by  Christ,  and  resides  in  her. 
It  is  in  them  [the  elders]  instrumentaliter  ;  in  her,  oriyinaliter;"  — 
in  them  as  instruments,  in  her  as  the  original  source.  —  Survey,  P. 
II.  Ch.  2,  p.  76.  See,  also,  p.  73-77.  —  See  Ante,  p.  158,  seq. — 
In  regard  to  the  ordination  of  Deacons,  see  Appendix,  No.  16. 

There  is,  however,  a  propriety  in  calling  upon  neighboring 
churches  to  assist  in  the  ordination  of  ministers,  which  does  not 
exist  in  the  case  of  deacons.  A  minister  may  be  called  to  officiate 


192  CONGREGATIONALISM. 


III.   CHURCH  MEETINGS  FOR   BUSINESS. 

Every  well  regulated  Congregational  church  has 
occasional  meetings  for  the  transaction  of  business. 

to  other  churches,  in  the  administration  of  the  gospel  and  the  ordi- 
nances of  the  church.  But  the  work  of  a  deacon  is  confined  to 
the  particular  church  which  chooses  and  ordains  him,  and  the  fel- 
lowship of  other  churches  is  not,  therefore,  needed. 

In  several  instances,  the  fathers  of  the  New  England  churches 
ordained  their  pastors  even,  without  the  aid  of  other  ministers. 
Trumbull,  in  his  History  of  Connecticut,  mentions  several  cases, 
Vol.  I.  p.  298,  299.  See  also  Winthrop,  Vol.  II.  p.  18.  Hutch- 
inson  mentions  one  instance  in  which  this  was  done  when  two 
clergymen  were  present.  —  Hist.  Mass.  Vol.  I.  p.  425.  This  is 
according  to  the  Platform;  ch.  9,  sect.  4.  The  synod  of  1680 
questioned  the  propriety  of  lay-ordination. —  See  Maynalia,  Vol. 
IT.  p.  218,  219.  Few  Congregationalists  would  now  approve  of 
lay-ordination ;  and  I  am  not  sure  but  that  some  would  consider 
it  invalid.  Yet,  upon  Congregational  principles,  the  church  is 
the  depositary  of  all  ecclesiastical  authority,  under  Jesus  Christ : 
and  if  so,  then  must  it  have  the  right  and  authority  to  ordain  its 
own  pastor,  with  its  own  hands.  I  do  by  no  means,  however, 
advocate  lay-ordination.  I  think  that  it  is  manifestly  proper,  for 
reasons  already  assigned,  that  the  pastors  of  neighboring  churches 
should  be  employed  as  agents  in  this  work :  but  still,  I  must  re- 
gard it  as  the  abstract  right  of  every  duly  organized  church,  to 
ordain  its  pastor  without  the  aid  of  neighboring  ministers.  No 
body  of  believers  can  be  considered  an  entire,  complete  church, 
which  has  not  the  power  and  right  to  do  all  that  is  essential  to 
its  personal  well-being  and  usefulness.  But,  if  a  church  must 
be  absolutely  dependent  on  ordained  clergymen  to  institute  its 
pastor,  it  surely  is  not  that  complete  body  which  our  principles 
suppose. 

The  opinions  advanced  in  this  note,  are  maintained  with  great 
ability  and  earnestness  by  Samuel  Slather,  in  his  Apology  for  the 


ECCLESIASTICAL   PRACTICE.  193 

In  our  cities  these  are  more  frequent  than  in  ihe 
country.  Many  city  churches  meet  weekly,  and  busi- 
ness may  be  transacted  at  every  meeting,  if  necessary ; 
though  the  special  object  of  most  of  these  meetings 
is  religious  improvement.  Some  churches  devote 
one  meeting  a  month  to  business ;  while  the  other 
meetings  are  for  devotional  purposes. 

In  a  Congregational  church  the  pastor  is,  ex  officio 

—  as    overseer,    ruler,    and   guide    of  the    church — 
moderator  of  the  meeting ;  he  puts  all  motions,  and 
gives   advice  and  instruction  respecting  the   proper 
method  of  adjusting  all  matters  under  consideration.* 

This  is  believed  to  be  in  accordance  with  the  doc- 
trine and  practice  of  our  churches  generally. 

In  many  of  our  churches  the  pastor  keeps  the 
records  of  the  church,  and  makes  all  the  entries  of 

Liberties  of  the  Churches  in  N.  E.  He  devotes  an  entire  chapter 
to  "  The  Right  of  these  churches  to  ordain  their  Ministers." — 
Chap.  2.  This  also  was  the  opinion  of  those  learned  and  famous 
English  Independents,  Goodwin,  Nye,  Burroughs,  Simson,  Bridge, 
Greenhill,  and  Carter.  —  See  account  of  Westminster  Assembly  De- 
bates, in  NeaVs  Puritans,  Vol.  III.  p.  283.  —  The  distinguished  Eng- 
lish Baptist,  Andrew  Fuller,  was  of  the  same  opinion.  —  See  Vol. 
II.  p.  661,  Complete  Works.  "  As  for  ordination,"  says  John  Mil- 
ton, "  what  is  it  but  the  laying  on  of  hands  ;  an  outward  sign  or 
symbol  of  admission  ?  ...  It  is  but  an  orderly  form  of  receiving  a 
man  already  fitted,  and  committing  to  him  a  particular  charge."  .  . 

—  Hanbury,  Vol.  I.  p.  191,*  2,  note.     Richard  Mather  maintains 
essentially  the  same  view  of  ordination,  and  of  the  right  of  churches 
to  ordain  their  own  pastors,  in  his  Answer  to  Herle's  4th  Arg.  and 
Ans.  to  Rutherford,  Chaps.  24th  and  25th.    So  does  John  Cotton, 
in  liisWay  of  the  Cong.  Chhs.  p.  26. 

*  See  1  Thess.  5:  12.  Heb.  13:  7,  17.  And  Doddridge's  re- 
marks on  the  same. 

17 


194  CONGREGATIONALISM. 

votes,  etc.  Others  have  a  church  clerk  for  this  pur- 
pose, who  makes  the  needful  records  under  the  pas- 
tor's direction. 

If  at  any  time  the  church  should  be  destitute  of  a 
pastor,  or,  if  the  pastor  should  be  unavoidably  absent 
from  a  church  meeting,  the  senior  deacon  may  act 
as  moderator  of  the  church,  or  one  may  be  chosen 
for  the  occasion. 

At  all  church  meetings,  every  brother  has  entire 
liberty  to  express  his  views  and  feelings  upon  every 
subject  which  is  brought  before  the  church ;  and  all 
questions  are  decided  by  the  votes  of  the  brethren.* 
It  is  not  common,  however,  to  settle  questions  of 
great  importance,  by  a  bare  majority  vote.  A  greater 
degree  of  unanimity  is  generally  sought  and  usually 
obtained.f  Very  few  ministers  would  feel  justified 
in  accepting  the  call  of  a  mere  majority  of  a  church, 
unless  the  circumstances  of  the  case  were  very  pecu- 
liar. 

It  is  generally  thought  desirable  that  the  female 
members  of  a  church  should  be  present  at  the  trans- 
action of  all  ordinary  business,  for  their  satisfaction 
and  instruction ;  but,  it  is  utterly  inconsistent  with 
established  usage  for  females  to  take  any  part  in 


*  In  the  Appendix,  No.  15,  the  reader  will  find  'A  Manual 
for  Church  Meetings ; '  or,  brief  rules  for  transacting  business  in 
church  meetings. 

f  The  churches  of  our  denomination  in  Ireland  seem  to  con- 
sider entire  unanimity  indispensable.  "  If  there  be  but  one  mem- 
ber of  a  different  mind  from  the  rest,  it  is  the  same  as  if  there 
were  the  one  half." —  "  Rev.  A.  Carson's  Reasons  for  Separating 
from  the  Synod  of  Ulster,"  p.  12. 


ECCLESIASTICAL  PRACTICE.          195 

business  transactions.  Their  views  and  wishes  are 
to  be  expressed  privately  to  their  pastor  or  their 
brethren.  We  suffer  not  a  woman  to  speak  in  the 
church,  agreeable  to  apostolic  injunction.  —  1  Cor. 
14:  34,35.  1  Tim.  2:  11,12.* 

. 

IV.    ADMISSION   OF  MEMBERS. 

Congregational  principles  require  that  every  candi- 
date for  church  membership  should  give  to  the 
church  satisfactory  evidence  of  his  personal  piety  and 
his  soundness  in  the  faith.f  In  some  instances  the 

*  I  would  not  be  understood  to  say  that  no  Congregational 
church  pursues  a  different  course.  I  liave  had  occasion  to  know 
of  one,  at  least,  which  has  followed  a  different  practice  to  its  cost. 
All  deviations  from  the  course  described  in  the  text  are  spots 
upon  the  fair  and  scriptural  practice  of  our  churches.  The  apos- 
tolic prohibitions  do  not,  as  we  suppose,  exclude  women  from  an- 
swering questions,  or  giving  testimony  when  desired ;  or  from  re- 
lating their  religious  experience  when  under  examination  for 
church  membership ;  or  from  making  confession  of  particular  sins 
by  which  their  covenant  engagements  have  been  broken,  and  dis- 
honor brought  on  the  cause  of  Christ.  —  See  Cotton's  Keys,  p.  86. 

f  Camb.  Platf.  ch.  12;  Magnolia,  Vol.  II.  bk.  5,  p.  209-212. 
It  seems  more  consistent  with  our  principles,  and  with  early  and 
good  usage,  that  this  account  should  be  given,  orally  or  in  writing, 
before  the  whole  church.  I  am  aware  that  this  is  considered  a 
fiery  ordeal  for  a  timid  person ;  but  it  should  not  be  so  regarded. 
Every  church  is  a  Christian  family,  having  similar  views  and  feel- 
ings, a  common  object,  and  like  hopes  and  fears.  The  candidate  for 
admission  professes  to  be  one  with  the  church  in  all  these  particulars. 
In  communicating  with  the  church,  he  speaks  to  the  family  of 
which  he  is  to  become  a  member,  to  persons  who  can  sympathize 
with  him,  and  who  are  prepared  to  receive  him  with  open  arms, 
as  soon  as  they  are  assured  of  his  worthiness. 

After  more  than  thirteen  years'  experience  of  the  course  here 


196  CONGREGATIONALISM. 

relation  of  his  religious  experience  is  given  verbally ; 
in  others,  in  writing.     In  both  cases,  the  candidate 


recommended,  in  the  admission  of  some  two  hundred  members,  I 
am  constrained  to  believe  that  the  difficulties  in  the  way  of  this 
practice  are  rather  imaginary  than  real.  The  examination  of 
candidates  is  always  interesting  and  often  highly  useful  to  the 
church  ;  it  gives  the  members  a  knowledge  of  God's  dealings  with 
his  children,  and  furnishes  encouragement  to  labor  and  pray  for 
the  conversion  of  sinners.  Furthermore,  the  self-denying  decision 
which  it  requires  to  submit  to  a  public  examination  —  by  public,  I 
mean  before  the  whole  church  —  is  often  of  essential  advantage  to 
the  candidate  himself.  It  no  doubt  prevents,  too,  some  proud  and 
hypocritical  persons  from  entering  the  church.  Few  such  persons 
would  care  to  submit  to  the  scrutiny  of  a  whole  church,  though 
they  might  venture  upon  a  more  private  examination. 

Besides,  it  seems  to  me  to  throw  too  much  responsibility  upon  the 
pastor  and  a  few  brethren  of  the  church,  to  make  them  judges  of 
the  fitness  of  every  candidate  for  church  membership.  The  whole 
church  are  called  upon  to  vote  in  the  admission  of  a  member ;  is 
it  not  proper,  then,  that  they  should  have  an  opportunity  to  form 
their  judgment  by  personal  examination  of  the  candidate  ?  Should 
they  trust  wholly  to  others  ?  The  admission  of  a  member  is  now 
the  act  of  the  whole  cliurch  ;  and  not  of  a  committee  of  the  church. 
But  if  our  churches  are  induced  to  yield  their  right  to  examine 
candidates  for  their  fellowship,  to  a  committee,  is  there  no  reason  to 
fear  that  they  may,  erelong,  be  called  upon  to  yield,  to  a  com- 
mittee, their  right  to  admit  members  ?  And  would  not  this  be  to 
renounce  Congregationalism  ? 

It  is  proper  to  add,  that  the  question  considered  in  this  note  is 
by  no  means  a  settled  one ;  nor  have  our  churches  been  uniform 
in  their  practice  for  a  long  period  past.  Cotton  Mather  (ut  sup.) 
gives  the  different  views  entertained  by  the  churches  in  his  day  ; 
and  they  are  not  materially  altered  by  the  lapse  of  a  century. 
Samuel  Mather,  who  wrote  about  twelve  years  later  than  his 
father,  C.  Mather,  warns  the  New  England  churches  not  to  give 
up  the  business  of  examining  candidates,  to  the  elders,  nor  to  be 
negligent  of  their  duty ;  but  to  insist  on  an  open  profession  from 


ECCLESIASTICAL  PRACTICE.  197 

is  expected  to  answer  any  questions  which  the  pastor 
or  brethren  may  propose ;  and  to  remove,  by  expla- 
nation, etc.,  any  difficulties  which  may  exist  in -the 
mind  of  any  member  of  the  church.  After  the 
church  have  satisfied  themselves  of  the  sincerity,  re- 
ligious knowledge,  and  piety  of  the  candidate,  they 
vote  to  have  him  "  propounded  for  admission." 

A  week  or  more  previous  to  the  approaching  com- 
munion season,  his  name  is  publicly  announced,  as  a 
candidate  for  church  membership ;  and  any  person 
knowing  aught  against  him,  or  any  good  reason  why 
he  should  not  be  received  to  church  fellowship,  is 
desired  to  make  known  the  same  to  the  pastor. 
Whether  this  wish  be  expressed  in  words  or  not, 
such  is  the  meaning  and  intention  of  the  act  of  "  pro- 
pounding a  person  for  admission  to  the  church." 

If,  after  being  propounded,  no  objection  appears  to 
the  admission  of  the  candidate,  on  the  next  sacra- 
mental occasion  —  which,  in  most  churches  occurs 
as  often  as  once  in  two  months,  in  many  monthly, 
though  in  some  country  churches  less  frequently  — 
he  publicly  assents  to  the  church  covenant,  articles 
of  faith,  government,  and  practice,  and  solemnly 
promises  to  walk  with  the  church  in  accordance  with 
these,  and  in  the  observance  of  all  the  duties  of  a 
religious  life.  He  is  then  received  into  the  church, 
by  a  vote  or  by  tacit  consent,  and  declared  entitled 
to  all  its  ordinances  and  privileges.*  Thus  strict  and 

all  candidates  for  church  fellowship,  and  to  except  against  all 
whom  they  think  to  be  disqualified  for  communion  with  them.  — 
Apology,  ch.  5th. 

*  Many  of  our  churches   have   their  Covenant  and  Articles 
printed,  with  copious  references  to  Scripture.    A  copy  is  placed 

17* 


CONGREGATIONALISM. 


cautious   are    Congregational  churches   in   the   ad- 
mission of  members. 


V.   DISMISSION   OF   MEMBERS. 

If,  for  any  good  reason,  a  church  member  wishes 
to  remove  his  relation  to  another  church,  he  applies 
for  a  letter  of  dismission  and  recommendation.*  If 


in  the  hands  of  candidates  for  church  membership,  that  they  may 
know  what  the  church  professes  to  believe,  and  the  reasons  for 
their  faith,  and  what  will  be  required  of  those  who  unite  with  the 
church. 

The  Congregational  churches  in  Scotland,  with  few  exceptions, 
practise  "  weekly  communion,"  at  the  Lord's  supper.  In  the  ad- 
mission of  members,  the  work  of  examination  is  intrusted  to  the 
pastor  and  "  two  visitors,"  who  are  appointed  by  the  church. 
After  satisfying  themselves  of  the  piety,  and  other  qualifications 
of  the  candidate  for  church  fellowship,  they  report  accordingly  to 
the  church  ;  and  the  candidate  "  is  admitted,  after  exhortation  to 
duties,  etc.,  and  prayer." 

I  quote  from  a  manuscript  letter  of  Rev.  Mr.  Robertson,  for 
thirty  years  pastor  of  a  Congregational  church  in  Scotland.  I  am 
greatly  indebted  to  this  gentleman,  and  to  Rev.  Mr.  Buckham, 
already  referred  to,  for  valuable  information,  respecting  Congre- 
gationalism in  Great  Britain. 

*  It  is  believed  to  be  contrary  to  regular  Congregational  usage, 
to  dismiss  a  member,  and  recommend  him  "  to  any  church  with 
which  he  may  please  to  unite."  The  church  should  be  specified, 
and  be  known  to  be  in  fellowship  with  the  dismissing  church.  If 
a  member  is  about  to  leave  the  neighborhood  of  the  church  to 
which  he  belongs,  and  does  not  know  with  what  church  he  shall 
wish  to  connect  himself,  he  may  take  from  the  pastor  or  the  clerk 
of  the  church,  a  certificate  of  his  regular  standing,  and  a  letter  of 
general  introduction  (see  Appendix,  No.  4) ;  which  will  secure 
for  him  the  privilege  of  occasional  communion  with  any  church 
which  acknowledges  that  from  which  he  goes,  as  a  church  of  Christ. 

This,  however,  will  not  supersede  the  necessity  of  a  letter  of 


ECCLESIASTICAL  PRACTICE.          199 

the  two  churches  are  in  fellowship  —  that  is,  if  they 
recognize  each  other  as  churches  of  Christ  —  the 
church  vote  to  dismiss  their  brother,  and  recommend 
him  to  the  church  specified.  —  See  Acts  18 :  27. 
Rom.  16 :  1.  2  Cor.  3 :  1. 

Until  this  letter  is  presented,  and  the  individual  is 
received  by  the  church  to  which  the  letter  is  ad-, 
dressed,  he  remains  a  member  of  the  church  from 
which  the  letter  is  taken,  and  is  subject  to  the  watch 
and  discipline  of  the  same.*  Any  disregard  of  this 
authorized  practice  of  our  churches  is  considered  an 
irregularity,  alike  injurious  to  the  churches  and  to 
the  individuals  concerned. 

It  may  be  proper  to  remark  in  this  connection,  that 
we  suppose  Christ  has  given  his  churches  no  au- 
thority to  dismiss  any  of  their  members  to  the  world. 
Church  members  have  been  known  to  apply  to  their 
pastor  for  "  a  dismission  from  the  church  ; "  assigning 
as  a  reason,  perhaps,  their  personal  unfitness  for 
church  fellowship ;  or,  their  dissatisfaction  with  the 
sentiments  or  doings  of  the  church.  Now,  every 
person  about  to  unite  with  a  Congregational  church 
ought  distinctly  to  understand,  that  there  are  only 
two  ways  by  which  a  member  may  become  perma- 
nently separated  from  one  of  our  churches ;  one  is, 
by  dismission  and  recommendation  to  a  sister  church ; 
the  other  is,  by  exclusion  from  church  fellowship.! 

dismission  and  recommendation  to  some  particular  church.  —  This 
is  the  doctrine  of  the  Cambridge  Platform,  ch.  13.  —  Mather's 
Ratio,- Art.  8,  §  2. 

*  See  Appendix,  No.  5. 

f  Chauncey  in  his  Divine  Institution  of  Congregational  Churches, 
says:  "In  such  a  dismission  these  things  are  to  be  observed:  — 


200  CONGREGATIONALISM. 

There  are  no  private  ways  to  get  in  or  out  of  our 
churches.* 


VI.   DISMISSION   OF   A  PASTOR. 

If,  for  any  sufficient  reason,  it  is  deemed  expe- 
dient to  dissolve  the  connection  between  a  pastor 
and  his  church,  the  regular  course  is  as  follows  :  The 
pastor  lays  before  the  church  a  statement  of  his 
wishes  and  his  reasons  for  the  same,  and  requests 
the  church  to  unite  with  him  in  calling  a  council  to 
advise  in  the  premises.  If  the  church  are  unwilling 
to  dissolve  the  pastoral  connection,  they  vote  to  that 
effect ;  and  appoint  a  committee  to  confer  with  their 
pastor,  and  to  dissuade  him  if  possible  from  his  pur- 


(1)  That  the  said  brother  dismissed  be  not  under  the  censure  or 
dealing  of  the  church  dismissing  him.  (2)  That  the  letter  of 
dismission  may  be  either  with  or  without  commendation,  as  the 
case  may  require  or  the  carriage  of  said  member  hath  been, 
though  he  hath  not  been  under  the  dealing  of  the  church  for  any 
censurable  action  —  many  a  good  man  proving  an  ill  church  mem- 
ber (as  such  an  one  may  be  an  ill  husband)  not  carrying  himself 
orderly  and  duly  in  his  relation.  (3)  That  a  dismission  be  granted 
either  upon  good  reason  alleged  by  him,  or  upon  his  peremptory 
insisting  upon  it,  for  the  peace  of  the  church.  (4)  A  church 
member  is  not  to  be  dismissed  at  large,  to  join  what  church  he 
pleases ;  for  this  is  to  dismiss  him  to  himself  and  not  to  a  church, 
the  church  to  which  he  is  dismissed  being  not  specified.  ...  A 
church  may  not  dismiss  a  member  to  them  that  it  hath  no  church 
communion  with,  and  therefore  not  to  the  wide  world,"  etc.  etc. — 
See  Chap.  XIII.  §  4. 

By  "  exclusion  from  church  fellowship,"  is  meant  both  excom- 
munication and  withdrawing  of  fellowship ;  between  which  acts  I 
make  a  distinction,  as  may  be  seen  a  few  pages  over. 

*  See  Platf.  ch.  13,  §  7. 


ECCLESIASTICAL  PRACTICE.          201 

pose.  If,  however,  the  church  consider  it  expedient 
to  comply  with  the  pastor's  request,  they  so  vote, 
and  appoint  a  committee  to  assist  in  the  selection 
and  call  of  a  mutual  council.* 

When  the  council  assemble,  all  the  proceedings  of 
the  parties  are  laid  before  them.  They  examine  the 
reasons  assigned  by  the  pastor  for  wishing  a  dis- 
mission from  his  church,  and  the  grounds  of  concur- 
rence on  the  part  of  the  church.  If,  in  view  of  all 
the  circumstances,  it  is  judged  proper  that  the  pas- 
tor's request  should  be  granted,  the  council  so  vote, 
and  advise  the  church  to  dismiss  him.  If  the  coun- 
cil should  deem  the  reasons  in  favor  of  a  dismission 
insufficient,  they  advise  the  church  and  pastor  ac- 
cordingly. 

A  church  may  vote  upon  a  pastor's  request  for  dis- 
mission —  that  they  will  grant  it,  provided  a  mutual 
council  shall  advise  thereto ;  and  thus  supersede  the 
necessity  of  any  further  action  of  theirs  after  the 
decision  of  the  council.f 


*  For  the  form  of  a  Letter  Missive,  see  App.  No.  6. 

f  It  is  proper  to  apprise  the  reader  that  many  churches  and 
ministers  advocate  and  pursue  a  course  somewhat  different  from 
that  pointed  out  in  the  text.  They  say,  that  in  cases  where  there 
are  no  difficulties  to  be  adjusted,  and  where  a  church  and  its 
pastor  agree  on  the  expediency  of  dissolving  the  pastoral  connec- 
tion, and  on  the  terms  upon  which  it  shall  be  done,  there  is  really 
no  occasion  for  an  advisory  council ;  that  the  church  and  the 
pastor  (the  contracting  parties)  are  entirely  competent  to  annul 
the  contract  and  to  judge  of  the  sufficiency  of  the  reasons  for  so 
doing,  and  that  the  only  work  for  a  council  in  such  cases  is,  to 
examine  the  proceedings  of  the  parties  sufficiently  to  satisfy  the 
council  that  the  retiring  pastor  is  entitled  to  a  letter,of  commen- 


202  CONGREGATIONALISM. 

If  a  church  should  think  the  removal  of  their  pas- 
tor desirable,  a  regular  procedure  would  be,  for  the 
deacons,  or  some  of  the  older  members  of  the  church, 
to  converse  freely  and  frankly  with  him,  state  their 
convictions,  and  suggest  to  him  the  expediency  of 
asking  a  dismission  from  the  church.  If  the  pastor 
should  decline  so  to  do ;  they  might  then  desire  him 
to  call  a  meeting  of  the  church,  for  the  purpose  of 
conferring  together,  and  acting,  should  it  be  judged 
expedient,  in  reference  to  the  matter.  The  pastor 
would,  of  course,  absent  himself  from  such  a  meet- 
ing, unless  he  had  some  special  communication  to 
make  to  the  church ;  or,  he  would  retire  after  having 
opened  it  in  the  usual  form  and  stated  the  object  of 
the  meeting.  The  church  being  left  by  themselves, 
would  proceed  to  discuss  the  subject  before  them : 
if  agreed  in  opinion,  they  would  appoint  a  committee 
to  lay  before  the  pastor  their  reasons  for  wishing  a 
dissolution  of  the  pastoral  connection ;  and  request 
him  to  unite  with  them  in  calling  a  council  to  con- 
sider the  matter  and  advise  in  the  premises.  Should 
he  decline  their  offer  of  a  mutual  council,  the  church 
would  then  be  entitled  to  the  advice  of  an  ex  parte 

dation  to  the  churches,  as  a  faithful  minister  of  the  gospel,  and  de- 
serving their  confidence. 

Such  I  understand  to  be  the  views  and  practice  of  some  of  our 
churches  and  ministers. 

It  may  be  proper  further  to  remark,  that  as  councils  are  merely 
advisory,  there  is  an  obvious  impropriety  in  their  pronouncing  the 
final  decision,  that  "  he  (the  pastor)  be,  and  hereby  is,  dismissed." 
The  council  should  merely  advise  to  the  dismission,  and  leave  the 
final  act  with  the  church,  where  the  power  belongs,  unless,  as  in 
the  case  supposed  in  the  text,  the  church  has  already  voted  the 
dismission  on  condition  that  the  council  advise  thereto. 


ECCLESIASTICAL   PRACTICE.  203 

council.  The  way  would  thus  be  prepared  for  an 
orderly  adjustment  of  the  business,  upon  Christian 
and  Congregational  principles.* 


Vir.   CHURCH  DISCIPLINE. 

It  is  a  settled  conviction  of  Congregational!  sts, 
that  purity  of  faith  and  practice  cannot  be  secured  to 
the  churches  except  by  the  maintenance  of  strict  and 
faithful  Christian  discipline.  The  members  of  our 
churches  are  therefore  pledged  to  watch  over,  to  ad- 
monish, to  reprove,  and  to  discipline  each  other,  as 
necessity  may  require.  A  church  that  neglects  this 
care  of  its  members  is  liable  to  be  dealt  with  by  its 
sister  churches  as  a  "  disorderly  walker."  We  regard 
the  eighteenth  chapter  of  Matthew  15-18  verses,  as  a 
general  directory  respecting  all  church  discipline : 
"  If  thy  brother  shall  trespass  against  thee,  go  and 

*  I  regret  to  say,  that  our  churches  are  not  always  so  observant 
of  the  course  pointed  out  in  the  text  as  they  should  be.  Neither 
Congregationalism  nor  any  other  ism  but  barbarism,  countenances 
the  practice  of  starving,  or  driving  a  minister  from  his  pastoral 
charge. 

The  practice  of  the  English  and  Scotch  Congregationalists  —  I 
call  them  by  this  name,  though,  in  respect  to  all  such  matters  as 
we  are  now  considering  they  are  Independents  —  differs  somewhat 
from  that  described  in  the  text.  Councils  are  unknown  to  them, 
either  in  the  settlement  or  dismission  of  their  pastors.  A  pastor 
wishing  to  leave  his  field  of  labor,  resigns  his  office ;  the  church 
accepts  his  resignation,  and  thus  the  business  begins  and  ends.  It 
is,  however,  a  thing  of  very  rare  occurrence  for  a  Congregational 
pastor  in  those  countries  to  leave  his  church  unless  called  to 
another  sphere  of  usefulness.  "  For  a  minister  to  be  '  unsettled ' 
for  any  considerable  time,  would  be  injurious  to  his  ministerial 
reputation."  —  MS.  Letters.  • 


204  CONGREGATIONALISM. 

tell  him  his  fault  between  him  and  thee  alone ;  if  he 
shall  hear  thee,  thou  hast  gained  thy  brother.  But 
if  he  will  not  hear  thee,  then  take  with  thee  one  or 
two  more,  that  in  the  mouth  of  two  or  three  wit- 
nesses every  word  may  be  established.  And,  if  he 
shall  neglect  to  hear  them,  tell  it  unto  the  church ; 
but  if  he  neglect  to  hear  the  church,  let  him  be  unto 
thee  as  an  heathen  man  and  a  publican.  Verily 
I  say  unto  you,  whatsoever  ye  shall  bind  on  earth, 
shall  be  bound  in  heaven  ;  and  whatsoever  ye  shall 
loose  on  earth,  shall  be  loosed  in  heaven." 

Agreeably  to  these  Divine  directions,  the  regular 
course  of  procedure,  when  a  church  member  is  be- 
lieved to  be  chargeable  with  unchristian  conduct  or 
heretical  sentiments,  is  substantially  this :  A  brother 
who  is  acquainted  with  the  circumstances  of  the 
case,  immediately  —  and  without.conference  with  any 
one  —  seeks  a  private  interview  with  the  trespasser ; 
he  tells  him  plainly,  but  with  gentleness  and  kind- 
ness (Gal.  6:  1),  what  he  has  seen  or  known  offen- 
sive and  unchristian  in  his  conduct.  If  the  trespass- 
er acknowledges  his  fault  and  makes  Christian  sat- 
isfaction, here  the  matter  may  end,  nothing  more 
need  be  said  or  done.  What  shall  constitute  Chris- 
tian satisfaction,  must  depend  upon  circumstances. 
If  the  offence  be  strictly  private —  known  only  to  the 
complaining  brother —  a  private  acknowledgment  of  it 
and  a  promise  of  reformation  would  be  deemed  satis- 
factory. If  known  only  to  a  few  individuals,  and 
not  liable  to  greater  notoriety,  a  confession  to  these 
persons  might  be  deemed  sufficient.  But  if  the 
cause  of  complaint  should  be  extensively  known  ;  the 
confession  must  be  public.  This  may  be  regarded 


ECCLESIASTICAL  PKACTICE.          205 

as  a  general  rule  —  Confession  and  satisfaction 
should  be  as  public  as  the  offence.  So  said  John 
Robinson  ;  so  say  we. 

But,  if  the  offender  refuses  to  give  such  satisfaction, 
the  complainant  then  selects  one  or  two  judicious 
and  intelligent  brethren,  to  assist  him  in  his  efforts  to 
convince  and  reclaim  the  erring  brother.  If  their 
united  efforts  prove  unavailing,  a  regular  complaint 
is  laid  before  the  church  —  generally,  if  not  always, 
in  writing  —  specifying  the  particular  charges  against 
the  offending  brother,  and  the  persons  by  whom,  or 
the  means  by  which  it  can  be  proved ;  and  stating, 
also,  the  attempts  which  have  been  made  to  adjust 
the  difficulty  privately.  It  is  considered  entirely  out 
of  order  for  a  church  to  receive  a  complaint  against 
one  of  its  members  until  assured  that  "  the  private 
steps  "  —  as  these  preceding  measures  are  called  — 
have  been  taken.*  The  church  being  satisfied  that 


*  Many  churches  make  an  exception  to  this  rule,  in  cases  of 
open  and  notorious  scandal,  etc.,  and  receive  a  complaint  before 
private  means  have  been  tried  to  reclaim  the  offender.  The 
Cambridge  Platform  admits  of  this  summary  mode  of  proceeding 
in  offences  "  of  a  more  heinous  and  criminal  nature,  namely,  such 
as  are  condemned  by  the  light  of  nature."  —  Ch.  14,  §  3;  sec, 
also,  Mather's  Apology,  p.  97  ;  Calvin's  Inst.  B.  IV.  Ch.  12,  §  3, 
6 ;  and  Cotton's  Keys,  p.  85.  The  course  pointed  out  in  the  text 
seems  to  me,  however,  preferable,  as  a  general  rule,  in  cases  of 
public  as  well  as  of  private  scandal ;  for  one  prominent  reason,  if 
for  no  more,  namely  :  that  it  is  better  adapted  to  secure  one 
great  end  of  all  church  discipline  —  the  reformation  of  the  offender. 
Almost  any  one  will  be  more  likely  to  be  convinced  of  error  and 
brought  to  repentance  by  the  kind  and  faithful  efforts  of  a  friend 
in  private,  than  by  a  public  arraignment,  in  the  first  instance,  be- 
fore the  whole  church. 

18 


206  CONGREGATIONALISM. 

this  has  been  done,  vote  to  examine  the  charges. 
Evidence  of  the  truth  of  these  is  then  called  for. 
Witnesses  may  be  introduced  who  are  not  professors 
of  religion,  if  necessary.  If  by  the  testimony  ad- 
duced, the  church  are  convinced  of  the  guilt  of  the 
accused,  they,  by  their  pastor  or  a  committee  —  not 
excluding  others  —  labor  to  convince  the  offender  of 
his  sin,  and  to  induce  him  to  make  Christian  satis- 
faction for  his  offence.  These  efforts  being  success- 
ful, he  is  restored  to  good  standing.  But  if  unsuc- 
cessful, the  church,  after  suitable  delay,  proceed  to 
excommunicate,  and  cut  him  off  from  all  relation  to, 
or  connection  with  the  church  —  to  cast  him  out,  as 
"  a  heathen  man  and  a  publican."  *  The  decision 


*  Suspension  and  admonition,  which  are  advocated  "by  some 
persons,  may  be  proper,  as  steps  preparatory  to  excommunication, 
in  order  to  furnish  the  offender  longer  space  for  reflection  and  re- 
pentance ;  hut  never,  I  conceive,  as  punishments,  which  being 
endured,  offset  —  so  to  speak  —  the  offence,  and  entitle  the  suf- 
ferer to  a  restoration  to  church  privileges,  and  to  favor  with  his 
brethren.  Christ's  direction :  "  If  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  an  heathen  man  and  a  publican  "  —  re- 
quires the  excommunication  of  every  obstinate  offender. 

Mather  devotes  sixteen  pages  to  church  discipline,  giving  the 
forms  used  in  admonition,  excommunication,  etc.  He  teaches  the 
doctrine  above  detailed.  —  Ratio,  ArL  8,  §  2,  3.  Such,  too,  is  the 
doctrine  of  the  Platform. —  Ch.  14.  Cotton's  description  of  this 
process  of  church  discipline  in  his  day  (1645)  agrees  substan- 
tially with  the  above.  —  Way  of  the  Chhs.  p.  89-94. 

Chauncey  says :  "  Some  speak  much  of,  and  practise  a  censure 
of  suspension,  when  an  offending  brother  is  forbid  by  the  church 
to  come  to  its  communion  in  the  Lord's  Supper,  till  it  appears 
whether  he  be  guilty  or  no  of  the  sin  charged  on  him.  Our  Lord 
Jesus  Christ  hath  given  no  such  rule  to  churches  to  walk  by,"  etc. 
Divine  Inst.,  Ch.  XIII.  §  18. 


I 
ECCLESIASTICAL  PRACTICE.  207 

of  the  church  should  be  announced  to  the  offender 
by  the  pastor ;  either  by  an  address  to  him  —  reca- 
pitulating the  circumstances  of  the  case,  and  then 
solemnly  pronouncing  his  excision  from  the  visible 
body  of  Christ,  and  exhorting  him  to  repentance, 
and  assuring  him  of  the  readiness  of  Christ  to  forgive 
him,  and  of  the  church  to  receive  him  —  or  by  a  letter 
of  the  same  general  import,  written  in  the  name  of 
the  church. 

If  at  any  future  time  the  excommunicated  person 
should  give  evidence  of  repentance,  he  may  be  re- 
stored to  the  fellowship  of  the  church  by  making  a 
public  confession  and  giving  the  church  satisfactory 
evidence  of  a  thorough  reformation. 

If  the  question  be  asked:  What  do  Congrega- 
tional churches  regard  as  offences  which  render  one 
liable  to  excommunication  as  "  a  heathen  man  and 
publican  ?  "  It  may  be  answered,  in  general  terms, 
Whatever  in  doctrine,  practice,  or  general  spirit  is 
plainly  inconsistent  with  the  character  of  a  Christian. 
A  fundamental  principle  in  the  organization  of  our 
churches  is,  that  "  none  but  good  people  "  should  be 
members  of  them.  Reputed  piety  and  visible  con- 
formity to  the  laws  of  Christ's  house  are  indispen- 
sable qualifications  for  church  membership.  What- 
ever, therefore,  destroys  the  evidence  of  one's  piety, 
or  is  inconsistent  with  such  conformity,  unfits,  of 
course,  that  person  for  church  fellowship. 

Besides  such  offences  as  affect  a  church  member's 
moral  or  Christian  character,  and  which  are  to  be 
treated  as  above ;  there  are  certain  other  irregular- 
ities which  demand  the  notice,  and  if  not  corrected, 
the  disciplinary  labors  of  the  church.  Among  these 


208  CONGREGATIONALISM. 

may  be  classed,  all  breaches  of  covenant  in  relation 
to  matters  not  fundamental.  If  a  member,  under  the 
plea  of  having  changed  his  views  of  duty,  should 
leave  the  church  with  which  he  had  covenanted  to 
walk,  and  absenting  himself  from  the  assemblies  of 
his  Christian  brethren,  should  associate  with  persons, 
who,  though  not  fundamentally  erroneous,  yet  did 
not  recognize  the  body  which  he  had  left  as  a  Chris- 
tian church ;  or  which  so  varied  from  what  that 
church  deemed  orderly  and  correct  in  sentiment  and 
practice  that  it  could  not  fully  recognize  them  as  a 
church  of  Christ  —  it  would  be  the  duty  of  the  church 
to  call  their  brother  to  account ;  and,  if  he  persisted 
in  his  course  without  exhibiting  an  unchristian  spirit, 
it  would  be  necessary  for  the  church  to  "  withdraw  " 
from  him,  as  one  who  "  walketh  disorderly"  (drdxTca?, 
out  of  his  rank,  or  place  —  in  an  irregular  manner), 
agreeably  to  2  Thess.  3 :  6,  14,  15.  —  "  Now  we  com- 
mand you  brethren,  in  the  name  of  our  Lord  Jesus 
Christ,  that  ye  withdraw  yourselves  from  every  brother 
that  walketh  disorderly,  and  not  after  the  tradition 

which  ye  received  of  us If  any  man  obey  not 

our  word  by  this  epistle,  note  that  man,  and  have  no 
company  with  him,  that  he  may  be  ashamed.  Yet, 
count  him  not  as  an  enemy,  but  admonish  him  as  a 
brother."  * 

In  the  same  way  should  those  church  members  be 
treated,  who,  though  not  heretical  or  profane,  yet 
leave  the  communion  and  fellowship  of  the  churches 


*  For  additional  remarks  on  this  topic  —  the  difference  between 
excommunication  and  the  act  of  withdrawing  fellowship  —  see 
Appendix,  No.  14. 


ECCLESIASTICAL   PRACTICE.  209 

with  which  they  have  covenanted  to  walk,  and 
wander  about  to  different  places  of  public  worship, 
or  attach  themselves  to  one  place  of  worship,  but 
persist  in  neglecting  to  ask  a  letter  of  dismission 
from  the  church  with  which  they  are  in  covenant. 
The  church,  after  reasonable  efforts  to  reclaim  them, 
should  withdraw  from  them ;  for,  though  their  lives 
may  not  be  scandalous,  their  conduct  is  irregular, 
disorderly,  and  very  evil  and  disorganizing  in  its  ten- 
dency, and  should  not  be  countenanced. 

VIII.   DISCIPLINE   OF  PASTORS 

Sound  Congregational  principles  subject  every 
pastor  to  the  watch  and  discipline  of  his  church. 
This  seems  to  be  taught  by  Paul's  direction  to  the 
Colossian  church :  "  Say  to  Archippus,  Take  heed 
to  the  ministry  which  thou  hast  received  in  the  Lord, 
that  thou  fulfil  it."  —  Col.  4 :  17.  If  a  pastor  be- 
comes heretical  in  doctrine  or  corrupt  in  practice,  we 
believe  that  he  should  be  dealt  with  as  any  other 
member  of  the  church  would  be ;  "  only  with  such 
special  terms  of  respect,  and  repetition  of  address,  as 
the  relation  of  a  father  may  call  for."  * 

Our  churches,  however,  uniformly  call  for  the  ad- 
vice of  a  council,  before  they  proceed  to  excommu- 
nicate a  pastor.  All  the  preparatory  steps  should  be 
taken  as  in  the  case  of  a  private  member  ;  the  charges 

*  Cotton  Mather's  Ratio  Discip.  Art  IX.  §  2,  p.  162.  See,  also, 
Samuel  Mather's  Apoloyy,  p.  80-85 ;  John  Cotton's  Keys  of  the 
Kingdom,  p.  31,  32,  41-43;  and  Channcey's  Divine  Inst.  of  Cong. 
Chhs.  Ch.  XII.  §  8.  The  reader  will  find  this  matter  discussed,  at 
some  length,  in  the  Appendix,  No.  13. 

18* 


210  CONGREGATIONALISM. 

should  be  proved  before  the  church,  and  the  church 
should  vote  —  That  they  are  convinced  of  the  crim- 
inality of  their  pastor,  out,  in  view  of  the  peculiar 
importance  and  solemnity  of  the  business,  will  take 
the  advice  of  the  neighboring  churches  before  pro- 
ceeding further.  The  pastor  is  then  invited  to  unite 
with  the  church  in  calling  a  mutual  council.  If  he 
refuses,  the  church  call  an  ex  parte  council.  This 
council  —  mutual  or  ex  parte,  as  the  case  may  be  — 
examines  all  the  doings  of  the  church,  and  hears  all 
the  evidence  in  the  case ;  if  satisfied  with  the  meas- 
ures pursued,  and  convinced  of  the  guilt  of  the  pastor, 
they  vote  accordingly.  They  then  proceed  to  depose 
the  unworthy  man  from  the  ministry,  and  advise  the 
church  to  excommunicate  him.  The  church  follow 
the  advice  of  council,  and  thus  terminates  the  mel- 
ancholy business. 

It  is  no  doubt  true,  as  the  Platform  maintains 
(Chap.  10,  §  6),  that  the  "church  have  power  accord- 
ing to  order" — that  is,  according  to  the  general 
principles  on  which  a  Congregational  church  is  or- 
ganized—  to  remove  a  pastor  from  office,  without 
the  advice  and  direction  of  a  council ;  though  it  dis- 
tinctly speaks  of  the  propriety  of  "  the  council  of 
other  churches,  where  it  may  be  had,  directing 
thereto."  But  the  reason  why  "  the  council  of  other 
churches"  should  direct  thereto,  is  not  because  a 
church  has  not  sufficient  power  to  perform  this 
act  of  necessary  discipline,  as  well  as  every  other; 
but  because,  having  invited  "  the  council  of  other 
churches  "  to  advise  and  assist  in  putting  their  pastor 
into  office,  and  thus  declared  their  wish  to  be  recog- 
nized as  a  member  of  the  Congregational  family  and 


ECCLESIASTICAL  PRACTICE.          211 

to  maintain  fellowship  and  communion  with  sister 
churches —  consistency  and  decorum  require  that  the 
same  sort  of  advice  and  assistance  should  be  sought 
in  removing  their  pastor  from  office.  And  furthei- 
more,  this  course  is  proper,  because  sister  churches 
have  an  interest  and  concern  in  the  removal  from 
office  of  one  who  has  sustained  a  sort  of  official 
relationship  to  them  all.*  Another  reason  for  the 
course  pointed  out,  is,  that  as  the  business  of  licens- 
ing to  preach  the  gospel,  and  thus  introducing  into 
the  ministerial  office,  is  committed  to  the  hands  of 
the  ministry,  it  is  evidently  proper  that  the  same 
hands  should  be  concerned  in  taking  away  a  license 
to  preach,  and  deposing  from  the  ministry.  If  it 
should  be  said,  that  the  same  body  is  not,  after  all, 
employed  in  deposing  from  the  ministry  which  intro- 
duced into  the  ministry  —  the  latter  being  an  associ- 
ation of  clergymen,  and  the  former,  a  council  of 
churches  —  the  answer  is  obvious  :  every  Association 
acts  in  the  name  of  the  whole  ministry  and  on  behalf 
of  all  the  churches,  in  giving  licenses  to  preach  the 
gospel ;  so  that  a  council,  composed  of  ministers  and 
lay  delegates,  represents  both  the  ministry  and  the 
churches ;  and  is,  therefore,  manifestly  the  most  suit- 
able body  to  act  under  the  circumstances  supposed. 
The  propriety  of  the  course  now  urged,  will  appear 
from  this  consideration,  among  others :  If  the  council 
did  not  first  act  decisively  in  the  business,  by  de- 
posing the  unworthy  man  from  the  ministry,  it  might 
happen,  that  a  minister  would  be  an  excommunicated 
person  and  still  be  an  authorized  preacher  of  the 

*  See  Note,  p.  191-193. 


212  CONGREGATIONALISM. 

gospel.  But  on  the  other  hand,  if  a  council  should 
be  called  previously  to  any  action  of  the  church  in 
relation  to  charges  preferred  against  their  pastor,  it 
might  appear  on  examination,  that  there  were  not 
sufficient  grounds  for  complaint  against  the  pastor. 
For  these  reasons,  regular  practice  requires  the  adop- 
tion of  the  course  prescribed. 

IX.   WHO   SHALL   COMPLAIN  OF   OFFENDERS. 

If  an  offence  be  private,  .or  known  only  to  a  very 
few  individuals,  it  has  already  been  remarked,  that 
Congregational  usage  requires  that  one  of  the  persons 
privy  to  the  offence  should  go  privately  to  his  tres- 
passing brother.  It  is  a  great  irregularity  to  com- 
municate the  affair  to  any  one  previously  unac- 
quainted with  the  circumstances,  unless  it  be  a  case 
of  such  difficulty  as  requires  advice.  This  course 
we  conceive  to  be  required  by  Christ's  directions, 
Matt.  5 :  23,  24 ;  "If  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath  aught 
against  thee,  leave  there  thy  gift  before  the  altar,  and 
go  thy  way ;  first  be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift."  By  parity  of  reason- 
ing—  If  thou  bring  thy  gift  to  the  altar,  and  there 
rememberest  that  thou  hast  aught  against  thy  brother, 
leave  there  thy  gift  before  the  altar  and  go  thy  way ; 
first  be  reconciled  to  thy  brother,  etc. 

But,  suppose  the  offence  be  one  of  public  notoriety ; 
who  then  shall  take  the  first  step  ?  Generally,  one 
of  the  deacons  of  the  church,  or  some  one  of  the 
more  aged  and  experienced  brethren.  There  may  be 
prudential  reasons  for  preferring  one  brother  to 


ECCLESIASTICAL  PRACTICE.  213 

another  in  a  given  case,  as  the  person  to  take  the 
first  step  with  an  offender.  These  reasons  should  be 
allowed  their  full  weight.  But,  if  the  most  suitable 
person  will  not  commence  this  important  work,  this 
will  not  excuse  another  from  undertaking  it  —  yea, 
the  least  suitable  person  in  the  church.  All  are 
equally  bound  by  their  own  covenant  engagements 
to  discharge  this  duty ;  and  if  one,  or  ten,  or  one 
hundred  neglect  it,  this  will  not  cancel  the  obliga- 
tions of  the  others.  The  business  must  be  attended 
to,  or  the  whole  church  are  made  partakers  of  the  sin 
of  the  offender. 

It  is  deemed  important,  generally,  that  some  time 
should  elapse  between  the  several  steps  of  discipline, 
in  order  that  the  offender  may  have  opportunity  for 
reflection,  before  the  ultimate  appeal  is  made  to  the 
church.  It  may  be  proper  in  some  cases  to  repeat 
the  private  steps ;  perhaps  even  several  times,  before 
the  complaint  is  lodged  with  the  church.  Every 
case  that  can  be  adjusted  without  telling  it  to  the 
church,  should  be  ;  and  many  cases  may  be,  if  judi- 
cious and  persevering  and  Christian  efforts  are  made 
for  this  purpose. 

X.  DISCIPLINE   OF   SISTER   CHURCHES. 

It  has  already  been  remarked,  that  though  Congre- 
gational churches  are  independent  of  each  other  in 
respect  to  all  their  internal  arrangements  and  man- 
agement, yet,  every  church  regards  itself  as  a  part 
of  a  great  family,  each  member  of  which  has  a  com- 
mon interest  in  the  welfare  of  every  other  branch, 
and  holds  itself  bound  to  give  account  of  its  doings 


214  CONGREGATIONALISM. 

to  the  family  whenever  desired.  A  prominent  design 
in  changing  the  name  of  our  denomination,  from 
Independents  to  Congregationalists,*  was  to  avoid  the 
imputation,  that  our  churches  were  united  by  no 
common  bond,  and  that  they  refused  to  give  to  each 
other  any  account  of  their  faith  or  practice.  Hence 
the  Platform  says :  "  The  term  independent  we  ap- 
prove not ; "  f  and  makes  provision  for  the  discipline 
of  churches  as  well  as  individual  members.^: 

An  orderly  procedure  in  case  a  church  has  reason  to 
think  a  sister  church  unsound  in  doctrine,  lax  in  dis- 
ci pline,  or  corrupt  in  practice,  would  be — to  choose 
a  committee  to  visit  and  converse  with  the  officers 
of  the  suspected  church.  If  they  could  satisfy  the 
visiting  committee  that  their  fears  were  groundless, 
the  state  of  the  case  would  be  reported  to  the  in- 
quiring church,  and  there  the  matter  would  rest. 
But  if  the  committee  could  not  obtain  satisfaction, 
on  reporting  this  to  the  brethren,  the  church  would 
vote  to  call  on  one  or  more  neighboring  churches  to 
unite  in  the  labor.  These  united  committees  failing 
to  obtain  satisfaction,  the  several  churches  to  which 
they  belonged  would  propose  a  council  of  churches 
(not  including  themselves),  to  whom  the  whole  busi- 
ness should  be  submitted.  This  mutual  council  hav- 
ing heard  the  statements  of  the  churches  complaining, 
and  that  complained  of,  would  give  their  opinion, 
whether  there  was  sufficient  ground  of  complaint 


*  John  Cotton,  probably  gave  us  this  name.     He,  at  least,  is 
the  first  writer,  so  far  as  my  reading  goes,  who  used  the  term, 
t  Chap.  2,  §  5. 
%  See  Platf.  ch.  15,  also  Mathers  Ratio,  Art.  IX. 


ECCLESIASTICAL  PRACTICE.  215 

against  the  accused  church,  to  warrant  sister  churches 
in  withdrawing  fellowship  from  it.  If  they  believed 
that  there  was,  they  would  vote  to  that  effect ;  and 
recommend  to  all  Congregational  churches  to  with- 
draw fellowship  from  the  erring  member  of  the  family, 
lest  they  should  become  partakers  in  other  men's 
sins.  It  would  then  be  in  order  for  individual 
churches  to  act  upon  the  advice  of  the  council.  This 
being  accepted  and  adopted,  the  offending  church 
would  no  longer  be  regarded  as  a  sister  of  the  great 
family  of  Congregational  churches  ;  its  pastor  would 
not  be  recognized  as  a  minister  of  the  Lord  Jesus ; 
its  members  would  not  be  received  to  permanent,  or 
even  occasional  communion ;  and  any  church  recog- 
nizing them  as  a  church  of  Christ,  would  be  consid- 
ered as  walking  disorderly  —  as  countenancing  the 
errors  and  sins  of  the  offending  member  — and  would 
expose  itself  to  be  dealt  with  accordingly. 

But,  in  case  the  pastor  or  any  members  of  the 
offending  church  should  satisfy  the  council,  or  the 
committees  of  the  churches,  that  they  did  not  approve 
of,  or  countenance  the  conduct  of  the  majority  of  the 
church  with  which  they  were  connected,  such  pastor 
or  dissenting  members  would  not  be  included  in  the 
act  of  exclusion  from  fellowship  to  which  the  ma- 
jority of  me  church  were  subjected ;  though  they 
would  be  expected  to  use  then:  utmost  endeavors  to 
reclaim  their  erring  brethren,  and  if,  after  due  trial, 
they  failed  in  their  efforts,  to  renounce  all  connection 
with  them,  and  to  unite  with  some  other  Congrega- 
tional church.  The  remarks  in  the  preface  to  the 
Platform  upon  this  topic  —  the  removal  of  individ- 


216  CONGREGATIONALISM. 

uals  from   corrupt  churches  —  deserve   careful  con- 
sideration. 

In  all  this,  however,  Congregational  churches  as- 
sume no  authority  nor  power  to  disband  and  dissolve 
churches,  or  to  interfere  with  the  right  and  privilege 
of  churches  to  order  their  affairs  as  may  seem  to 
them  most  accordant  with  the  truth.  They  simply 
assert  their  own  right  to  say  with  whom  they  will 
hold  communion,  and  with  whom  they  can  walk  as 
sister  churches.  The  body  from  which  they  have 
thus  withdrawn  fellowship  still  remains,  for  aught 
that  the  withdrawing  churches  can  say  or  do  —  a 
church,  if  any  are  disposed  so  to  regard  it.  The 
churches  withdrawing,  wash  their  hands  of  the  errors 
and  corruption  complained  of.  To  their  own  master 
the  erring  are  left  to  stand  or  fall.* 


XL    MISCELLANEOUS    MATTERS. 


Under  this  general  head,  I  shall  mention  several 
matters  which  are  of  a  mixed  character,  scarcely  be- 
longing to  the  Ecclesiastical  practice  of  Congrega- 
tionalists,  and  yet  illustrative  of  the  peculiarities  of 
the  denomination. 

*  S.  Mather  gives  a  particular  account  of  these  matters,  and  de- 
fends this  method  of  proceeding.  —  Apology,  p.  133,  134.  So  does 
Mr.  Uphara,  in  his  XX  Chap.  The  reader  will  find  the  usages  of 
our  churches  more  fully  detailed  by  Prof.  Upham,  in  his  Ratio 
Discip.  than  the  plan  of  this  work  allows.  Mr.  Mitchell,  in  his 
Guide  to  the  N.  E.  Chhs.  has  an  excellent  chapter  on  church  dis- 
cipline. Though  constrained  to  differ  from  this  brother  on  some 
points  of  church  polity,  yet  I  esteem  his  "  Guide  "  a  work  of  much 
practical  excellence. 


ECCLESIASTICAL  PRACTICE.          217 

The  "  way  of  Congregational  churches,"  in  rela- 
tion to  the  more  important  matters  of  Ecclesiastical 
usage,  has  now  been  considered.  Those  points  only 
have  been  touched  upon,  in  which  there  is  a  very 
general,  if  not  uniform  agreement  among  consistent 
and  intelligent  Congregationalists.  In  respect  to  va- 
rious other  things  of  minor  importance,  there  is  some 
diversity  of  practice  in  the  denomination :  as,  for 
example,  respecting 

The  Method  of  Raising  the  Salary  of  Ministers. 

Some  societies  do  this  by  levying  a  tax  on  prop- 
erty ;  others,  by  taxing  pews ;  some,  by  weekly  con- 
tributions from  the  congregation ;  others,  by  volun- 
tary subscriptions,  running  indefinitely,  or  for  a  term 
of  years ;  others  still,  by  voluntary  contributions  of 
provisions,  and  clothing,  and  fuel,  to  a  fixed  amount. 
Some  churches  are  the  owners,  in  common,  of  their 
rneeting-house,*  and  raise  a  part,  at  least,  of  their 
pastor's  salary,  by  the  yearly  sale  or  lease  of  the 
pews.  Some  few,  to  their  injury,  have  funds  suffi- 
cient to  support  their  pastors.  A  multitude  are  so 
poor  that  they  feel  unable  to  do  more  than  raise  a 
part  of  their  pastor's  salary,  depending  on  yearly 
grants  from  our  Home  Missionary  Societies  to  make 
up  the  deficiency.! 

But  in  all  cases  a  Congregational  pastor  has  a  stip- 



*  Mather,  in  his  Ratio  Disciplinoe,  takes  pains  to  tell  his  readers 
that,  "  A  Meeting-house  is  the  term  most  commonly  used  by  the 
New  English  Christians." 

f  A  diversity  of  practice  and  opinion  respecting  the  best  method 

19 


218  CONGREGATIONALISM. 

ulated  salary ;  and  this  is  generally  fixed  at  the  lowest 
sum  that  will  afford  him  a  respectable  maintenance. 
The  practice  of  our  churches  is  believed  to  be  nearly 
uniform  in  this  last  particular.  If  it  be  not  a  funda- 
mental doctrine  of  the  denomination  —  as  it  is  said 


of  raising  a  minister's  salary  seems  anciently  to  have  prevailed. 
Some  of  the  fathers  of  the  New  England  churches  maintained, 
that  the  pastor's  salary  should  be  raised  by  voluntary  contribu- 
tions, "  laid  by"  if  not  contributed  "  on  the  first  day  of  the  week  ; " 
agreeably  to  1  Cor.  16:  2 ;  "  Upon  the  first  day  of  the  week  let 
every  one  of  you  lay  by  him  in  store,  as  God  hath  prospered  him," 
etc.  The  famous  John  Cotton  insisted  that  this  was  the  only 
proper  way  to  raise  a  minister's  salary. 

Thomas  Hooker,  in  his  "  Survey  of  the  Summe  of  Church  Dis- 
cipline," devotes  several  pages  to  the  discussion  of  this  question. 
See  Part  II.  p.  27-32.  The  differing  views  of  good  men  in  his 
day  are  thus  summarily  expressed  by  Hooker :  — 

"  Some  conceive  (the  Lord's  treasury  being  committed  to  the 
deacons,  for  the  supply  pf  all  tables  of  officers  and  the  tables  of  the 
poor,  both  its  own  and  others,)  that  this  treasury  should  be  fur- 
nished every  Lord's  day,  by  the  freewill  offerings  of  the  assembly, 
every  one  casting  into  [it]  as  God  hath  blessed  him.  —  1  Cor.  16 : 
1,  2,  3.  They  also  conceive  this  rule  of  Gal.  6  :  6,  may  be  attended 
in  this  way,  every  one  bringing  in  all  of  the  good  things  ma  propor- 
tional value,  as  may  suit  the  occasion  of  the  church.  Others,  again, 
conceive  that  the  maintenance  mentioned  in  the  foregoing  plan 
cannot  be  fully  raised  by  a  treasury  common  to  the  poor  and  to 
ministers,  nor  can  it  be  gathered  upon  the  Sabbath  day." 

To  this  plan  of  raising  the  minister's  support  by  contributions 
on  the  Sabbath,  etc.,  Hooker  mentions  several  objections.  And 
it  is  not  unlikely  that  these,  and  like  objections,  induced  a  gradual 
discontinuance  of  the  method ;  for,  when  Cotton  Mather  pub- 
lished his  Ratio  Disciplines  Fratrum  Nov-Anylorum  (1726),  the 
salary  of  our  ministers  was  generally  raised  by  a  tax  on  all  the  in- 
habitants of  a  parish. —  See  Ratio,  p.  20,  21.  Hooker's  Survey  of 
Chh.  Discip.  was  published  in  London  in  1648, 


ECCLESIASTICAL  PRACTICE.  219 

to  have  been  of  some  of  the  early  dissenters  from  the 
Papal  Hierarchy  —  that  their  pastors  shall  be  poor ; 
certain  it  is,  that  the  general  practice  of  Congrega- 
tional churches  very  effectually  accomplishes  this  end. 
It  is  presumed  that  in  New  England,  the  salaries  of 
the  Congregational  clergy  will  not  average  five  hun- 
dred dollars  a  year;  multitudes  of  them  do  not  re- 
ceive the  value  of  three  hundred  dollars  in  money. 
That  minister  cannot  be  considered  a  bad  econ- 
omist, who  can  support  a  family,  keep  "a  bish- 
op's table,"  and  meet  the  numerous  calls  for 
charity,  with  a  yearly  stipend  of  five  hundred 
dollars.* 

The  provision  made  for  the  support  of  the  early 
Congregational  ministers  of  New  England,  was  nom- 
inally less  than  the  average  of  modern  salaries ;  but 
really  much  better.  In  nearly  every  country  parish  — 
and  there  were  few  others  in  those  days  —  every 
pastor  was  furnished  with  "  a  lot  of  land,"  which, 
•with  tolerable  husbandry,  provided  a  support  for  his 
family.  His  salary,  whether  much  or  little,  was 
generally  an  addition  to  what  was  indispensable  to 
his  comfortable  maintenance,  and  went  for  the  pur- 
chase of  books,  the  education  of  his  children,  and  in 

*  This  estimate  of  the  salaries  of  Congregational  ministers  was 
made  in  1843.  Since  that  time,  there  has  been  a  very  consider- 
able advance  in  the  prices  of  all  the  necessaries  of  life,  and  a 
pretty  general  advance  in  the  salaries  of  clergymen  ;  but  not,  cer- 
tainly, greater  than  in  the  cost  of  living.  New  England  Congre- 
gational ministers  have  still,  it  is  believed,  harder  work  and 
poorer  pay  than  any  class  of  professional  and  educated  men  in 
the  community. 


220  CONGREGATIONALISM. 

some  instances,  became  an  accumulating  fund  for  his 
family  after  his  decease.* 

*  I  must  be  allowed  to  say  a  few  words,  in  this  connection,  upon 
the  prevalent  notion,  that  whatever  is  paid  for  the  support  of  a 
minister  is  a  gratuity  —  something  for  which  he  has  no  claim,  and 
which,  being  a  work  of  supererogation,  entitles  the  parishioner  to 
special  commendation,  and  lays  the  minister  under  special  obliga- 
tions. If  the  .eye  of  such  a  reasoner  should  ever  look  upon  this 
note,  I  would  ask  him  :  Do  you  consider  what  you  pay  the  me- 
chanic or  day-laborer  whom  you  employ,  a  gratuity  ?  Do  you 
think  that  the  lawyer,  the  physician,  the  schoolmaster,  who  serve 
you  in  their  respective  callings,  have  no  claim  on  you  for  services 
rendered?  Or,  that  the  care  of  your  property,  health,  and  mind, 
are  more  important  than  the  care  of  your  soul  ?  Is  it  more  nec- 
essary that  your  field  should  be  ploughed,  or  your  house  or  your 
furniture  repaired,  than  that  you  should  be  taught  the  way  of  sal- 
vation ;  and  in  the  hour  of  sickness  and  death,  have  some  one  to 
instruct  you  and  your  family,  and  administer  to  you  the  consola- 
tions of  the  Gospel,  and  the  rites  of  religion  ?  If  you  and  your 
family  wish  to  live  and  die  as  do  the  heathen  ;  so  be  it.  If  you 
never,  in  any  way,  claim  or  enjoy  the  services  of  a  clergyman,  he 
certainly  will  not  set  up  any  claim  upon  you.  But  if  you  regard 
the  observance  of  the  Sabbath,  and  the  maintenance  of  the  public 
and  social  rites  of  religion  as  necessary  to  the  comfort  and  wel- 
fare -of  yourself  and  family  and  the  community  at  large,  upon 
what  principle  can  you  refuse  your  aid  in  supporting  a  minis- 
ter? If  he,  after  years  of  laborious  and  expensive  preparation 
for  his  duties,  devotes  his  whole  time  to  the  labors  which  you  and 
others  require  at  his  hands,  there  is  no  principle  of  law  or  equity 
on  which  you  can  refuse  your  proportion  of  his  support.  And 
what  you  pay  him  is  no  more  a  gift  than  what  you  pay  your  phy- 
sician, or  your  schoolmaster,  your  mechanics,  or  your  day-laborers. 

To  such  persons  as  are  disposed  to  plead  the  freeness  of  salva- 
tion, and  the  example  of  Christ  and  his  Apostles,  as  reasons  for 
not  contributing  towards  the  support  of  those  who  preach  the 
Gospel,  I  would  commend  a  careful  examination  of  the  following 
passages  of  Scripture  :  —  Numb.  35  :  1-8,  compared  with  Lev.  25: 


ECCLESIASTICAL  PRACTICE.  221 


Continuance  of  the  Pastoral  Connection. 

The  theoretical  practice  of  our  churches  (if  I  may 
be  allowed  such  an  expression)  is  now,  as  of  old,  to 
ordain  a  pastor  for  life ;  but,  the  understanding  has 
come  to  be  very  general,  that  the  connection  between 
a  pastor  and  his  flock  will  be  short-lived.  The  de- 
nomination, however,  are  beginning  to  feel  the  evils 
of  these  temporary  arrangements ;  and  are  more  dis- 
posed of  late,  to  return  to  the  good  old  way  in  which 
their  fathers  walked,  and  to  give  greater  permanency 
to  the  connection  between  a  pastor  and  his  church. 


Solemnisation  of  Marriage. 

The  first  settlers  of  New  England,  in  their  hatred 
of  Popery  and  Prelacy,  were  disposed  to  commit  the 
work  of  solemnizing  marriages  exclusively  to  the 
civil  magistrate.*  At  first,  the  magistrate  performed 

32-34;  Deut.  12:  19.  14:  27.  16:  16,  17.  18:  1-8;  2  Chron.  31: 
1-10;  Neh.  13:  10,  11;  Ezek.  44 :  15-31. 

The  above  references  will  show  what  care  was  taken  of  the  min- 
isters of  religion  under  the  Law.  The  following  will  show  that 
the  Gospel  is  no  less  explicit  in  recognizing  the  principle,  that 
they  who  labor  about  holy  things  should  be  supported  by  those  for 
whom  they  labor ;  or,  that  "  the  workman  is  worthy  of  his  meat." 
Matt.  10:  9,  10 ;  Luke  8:1-3;  1  Cor.  9 :  1-14  ;  Gal.  6:6;  Phil. 
4:  10-18.  1  Tim.  5:  17,  18. 

*  John  Robinson,  in  his  "  Apology,"  says  "  of  the  celebration  of 
marriage  "  —  "  we  cannot  assent  to  the  received  opinion  and  prac- 
tice answerable  in  the  Reformed  churches,  by  which  the  pastors 

19* 


CONGREGATIONALISM. 

all  —  even  the  devotional  parts  of  the  service. 
After  a  while,  the  pastor  of  the  church,  when  pres- 
ent at  the  marriage,  was  called  upon  to  offer  one  or 
both  of  the  prayers.  And  finally,  the  business  of 
solemnizing  marriages  was  left  chiefly  with  the  pas- 
tors. So  it  remains  to  this  day. 

We  have  no  prescribed  form  for  solemnizing  mar- 
riage. Every  pastor  consults  his  own  taste  and  judg- 
ment. The  ceremony  commences  generally  with 
prayer;  in  which  God  —  the  Former  of  our  bodies 
and  the  Father  of  our  spirits,  who  in  the  beginning 
created  man  male  and  female  —  is  adored,  and 
his  presence  and  assistance  invoked.  The  parties 
are  then  directed  to  join  hands.  This  being  done, 
the  minister  addresses,  first  the  man,  to  this  effect: — 

"  The  person  whom  you  now  take  by  the  hand, 
you  take  to  be  your  wedded  wife  ;  depending  on  the 
grace  of  Heaven,  you  promise  to  love  her,  to  honor 
her,  to  support  her,  ...  so  long  as  you  live  both 
together  in  this  world.  This  promise  you  make  as 
in  the  presence  of  God,  and  before  these  witnesses." 

And  then  the  woman  :  — 

"  The  person  whom  you  now  take  by  the  hand, 
you  take  to  be  your  wedded  husband  ;  with  depend- 
ence on  the  grace  of  heaven,  you  promise  to  love 
him,  to  honor  him,  to  obey  him,  ...  so  long  as  you 
both  live  together  in  this  world.  This  promise  you 


do  celebrate  marriage  publicly  and  by  virtue  of  their  office."  He 
adds,  that  the  pastor's  office  ought  not  "  to  be  stretched  to  any 
other  acts  than  those  of  religion,  and  such  as  are  peculiar  to  Chris- 
tians, amongst  which  marriage,  common  ft  the  Gentiles  as  well  as 
to  them,  hath  no  place." —  See  also  Mather's  Ratio,  p.  111-117. 


ECCLESIASTICAL  PRACTICE.          223 

make  as  in  the  presence  of  the  great  God  and  these 
witnesses."  * 

A  consent  to  this  covenant  being  in  some  way 
signified,  the  minister  adds:  — 

"  I  then  declare  you  to  be  husband  and  wife ;  mar- 
ried according  to  the  laws  of  this  State ;  and,  so  far 
as  I  know,  in  accordance  with  the  will  of  God." 

Then  follows  either  a  nuptial  benediction,  or  a  set 
prayer,  invoking  the  blessing  of  God  upon  the  newly 
married  pan:  —  upon  their  basket  and  their  store, 
upon  their  outgoings  and  their  incomings,  upon  their 
bodies  and  their  souls,  for  time  and  eternity. 

Thus  were  marriages  celebrated  among  Congrega- 
tionalists  in  the  days  of  Cotton  Mather,  and  thus  are 
they  now. 

Funerals. 

The  same  may  be  said  of  funerals,  as  of  mar- 
riages :  we  have  no  set  form  of  service.  Our  relig- 
ious rites  vary  according  to  circumstances,  and  in 
different  sections  of  the  country. 

In  our  cities  and  large  towns,  where  funerals  are 
frequent,  a  single  prayer  often  constitutes  the  whole 
burial-service.  In  our  country  parishes,  an  address 
to  the  company  collected  is  common.  And  in  some 
sections,  a  sermon  is  almost  uniformly  preached  on 
the  occasion,  accompanied  with  prayer  and  singing. 


*  I  quote  from  the  formula  given  by  Cotton  Mather,  in  1726. — 
Ratio  Discip.,  p.  114-116. 


224  CONGREGATIONALISM. 


Public    Worship. 

Having  no  Liturgy,  our  method  of  conducting 
public  worship  has  never  been  entirely  uniform. 
John  Cotton  describes  the  usual  services  of  the 
Sabbath  in  his  day,  (1645,)  thus :  "  First,  we  make 
'  prayers,  and  intercessions,  and  thanksgivings  for 
ourselves  and  for  all  men.'  ....  After  prayer,  either 
the  pastor  or  teacher  readeth  a  chapter  in  the  Bible 
and  expoundeth  it,  giving  the  sense,  to  cause  '  the 
people  to  understand  the  reading.'  And  in  sundry 
churches,  the  other  —  whether  pastor  or  teacher  — 

who  expoundeth  not,  he  preacheth  the  Word 

Before  sermon,  and  many  times  after,  we  sing  a 

psalm In  the  afternoon,  after  public  prayer, 

....  and  the  Word  read  and  expounded  by  them 
who  preached  in  the  morning,  ....  and  the  sacra- 
ment of  baptism  administered,  if  any  of  the  church 
do  offer  their  children  thereunto ;  the  deacons  .... 
do  call  upon  the  people,  that  as  God  hath  prospered 
them  and  made  their  hearts  willing,  there  is  now 
time  left  for  contribution After  the  contribu- 
tion is  ended,  the  time  is  taken  up,  in  sundry  church- 
es, in  the  trial  and  admission  of  ....  members  into 
the  church :  .  .  .  .  and  so,  after  a  psalm  of  praise  to 
God,  with  thanksgiving,  and  prayer  to  God  for  a 
blessing  upon  all  the  ordinances  administered  that 
day,  and  a  blessing  pronounced  upon  the  people,  the 
assembly  is  dismissed."  * 


*  Way  of  the  Congregational  Churches,  p.  66-70. 


ECCLESIASTICAL  PRACTICE.          225 

In  the  days  of  Cotton  Mather,  (1726,)  the  services 
of  the  morning  of  the  Lord's  day  were  generally 
commenced  —  after  reading  the  "bills,"  or  requests 
for  prayers  from  the  sick,  afflicted,  etc.  etc.  —  with  a 
long  prayer ;  then  followed  singing ;  next  came  the 
sermon,  —  "generally  limited  unto  about  an  hour;" 
this  was  followed  by  a  short,  concluding  prayer.  In 
some  congregations  singing  followed  the  last  prayer, 
"  at  least  in  the  afternoon."  "  And  in  some  of  the 
congregations  they  [had]  also  in  the  afternoon  .... 
a  collection^  according  to  apostolic  direction,  1  Cor. 
16  :  2."  "  The  pastor  dismissed  the  congregation 
with  pronouncing  a  benediction."  * 

Modern  practice  varies  a  little  from  the  above. 

The  more  common  method,  perhaps,  of  conduct- 
ing public  worship  among  us  now,  is,  to  begin  the 
morning  exercises  with  a  short  prayer,  or  invocation ; 
followed  by  the  reading  of  the  Scriptures,  some- 
times accompanied  with  brief  explanatory  remarks ; 
then  follows  singing;  then  come  the  requests  for 
prayers,  and  the  long  prayer;  then  singing  again; 
then  sermon  —  not  quite  so  long  as  of  yore  —  fol- 
lowed by  a  short  prayer  and  the  benediction.  In 
the  afternoon,  the  services  are  introduced  by  sing- 
ing; after  this,  prayer  —  singing  again  —  sermon  — 
prayer  —  singing —  and  the  benediction.  Some  pas- 
tors read  the  Scriptures  both  forenoon  and  after- 
noon. 

Our  fathers  were  not  entirely  agreed  about  the 
propriety  of  reading  the  Scriptures,  as  a  part  of 


Mather's  Ratio,  Art.  III. 


226  CONGREGATIONALISM. 

public  worship,  unless  accompanied  with  exposi- 
tion ;  some  calling  simple  reading  — "  dumb  read- 
ing" Others,  however,  approved  of  it,  and  prac- 
tised accordingly ;  prefacing  the  reading,  as  in  these 
days,  with  a  short  prayer  or  invocation.  John  Cot- 
ton approved,  and  pursued  this  latter  course. 

In  their  general  method  of  conducting  public  wor- 
ship, our  churches  are  believed  to  conform  essen- 
tially to  the  primitive  practice.*  As  to  the  slight 
variations  in  different  churches,  we  regard  them  as 
nowise  objectionable.  In  the  early  ages  of  the  Chris- 
tian Church,  even  after  the  introduction  of  Litur- 
gies —  which  occurred  "  after  the  decay  of  the  gifts 
of  the  first  Primitive  Church,"  f  —  each  bishop 
seems  to  have  been  left  to  form  such  an  order  of 
public  service  as  appeared  best  in  his  own  eyes  and 
that  of  his  church.  And  even  the  English  Church 
knew  nothing  of  strict  and  entire  uniformity  in  the 
order  of  her  worship,  until  after  the  Reformation : 
and  well  would  it  have  been  for  her  if  her  Reformers 
had  been  as  wise  in  this  particular  as  the  Pope.J 


Associations  of  Ministers. 

It  has  long  been  the  practice  of  Congregational 
ministers  residing  within  convenient  distances  of 
each  other,  to  associate  together,  for  personal  im- 


*  See  extract  from  Justin  Martyr,  in  this  work,  ante,  p.  152- 
154. 

f  StWmgfleefs  Ircnicum,  p.  238. 

J  See  NeaFs  Hist.  Puritans,  Vol.  I.  p.  96,  97 ;  Mosfieim,  Vol.  L 
p.  86,  413,  n.  1,  2d  ed. ;  Hist.  Congregationalism,  p.  205-208. 


ECCLESIASTICAL   PRACTICE.  227 

provement,  for  the  cultivation  of  brotherly  kindness, 
and  to  assist  each  other  by  council  and  advice  in  dis- 
charging parochial  and  ministerial  duties.  These 
Associations  are  mentioned  by  Cotton  Mather,  as 
things  "  proposed,"  though  "  not  yet "  [in  1726]  in 
all  regards  universally  complied  withal.*  "  The 
Heads  of  Agreement"  between  the  Congregational 
and  Presbyterian  churches  in  England,  (1692,)  recog- 
nize the  importance  of  such  associations.  —  Ch.  IV. 
Art,  1. 

It  is  now  believed  to  be  nearly  or  quite  universal 
for  our  ministers  to  meet  together,  as  often  as  once 
in  three  months,  for  the  purposes  above  specified. 
And  these  meetings  are  regarded  as  most  important 
helps  to  pastoral  usefulness  and  ministerial  improve- 
ment. On  such  occasions  exegetical  and  critical 
essays  on  difficult  passages  of  Scripture  are  exhib- 
ited ;  recitations  from  the  Greek  and  Hebrew  text 
are  attended  to ;  sermons  and  plans  of  sermons  are 
submitted  for  criticism  ;  and  questions  of  practical 
importance  respecting  church  discipline,  pastoral  du- 
ties, and  the  best  means  for  promoting  the  religious 
improvement  of  the  people  under  their  care  are  dis- 
cussed. The  exercises  which  require  preparation 
are  assigned  at  a  previous  meeting.  The  advantages 
of  such  associations  are  manifold  and  obvious. 


County  Conferences. 

These  are  usually  composed  of  the  pastors  and 
delegates  of  all  the   Congregational  churches  of  a 

*  Ratio  Disciplinie,  p.  179-181. 


228  CONGREGATIONALISM. 

county,  if  not  too  large.  They  meet  once  or  twice  a 
year,  in  different  parts  of  the  county,  to  hear  ac- 
counts of  the  state  of  religion  in  each  church  and 
society,  to  consult  together  for  the  general  good,  and 
to  stir  up  each  other's  minds  "  by  way  of  remem- 
brance." They  afford  seasons  of  great  religious 
interest  and  improvement.  They  are  generally  at- 
tended by  large  numbers  of  the  brethren  of  the 
different  churches,  and  also  by  delegates  from  corre- 
sponding bodies  in  other  counties,  and  by  the  repre- 
sentatives of  the  different  benevolent  Societies. 


General  Meetings  of  Pastors  and  Churches. 

As  a  bond  of  Christian  union,  and  as  a  means  of 
religious  encouragement  and  improvement,  our  de- 
nomination have  long  practised  the  holding  of  stated 
general  meetings  of  pastors,  or  of  pastors  and  dele- 
gates from  the  churches.  These  bodies,  though  de- 
signed for  the  same  general  purposes,  and  essen- 
tially alike,  are  known  by  different  names  :  as,  Con- 
ferences, Associations,  Conventions,  Consociations. 
They  usually  include  either  all  the  pastors  of  a 
State,  or  their  representatives.  They  sometimes 
embrace,  with  the  pastors,  lay  representatives  of  the 
churches ;  a  plan  most  perfectly  in  accordance  with 
the  spirit  of  Congregationalism.  These  meetings 
are  attended  by  representatives  from  correspond- 
ing bodies  in  other  States,  by  delegates  from  the 
General  Assemblies  of  the  Presbyterian  churches, 
and  by  the  agents  of  the  great  charitable  and  benev- 
olent Institutions  of  the  country. 

At  these  meetings  the  statistics  of  each  Congrega- 


ECCLESIASTICAL  PRACTICE.          229 

tional  church  in  the  State  are  given ;  e.  g.  the  addi- 
tions —  removals,  by  death,  dismission,  or  excommu- 
nication —  baptisms  —  charitable  contributions,  etc. ; 
also  any  facts  of  interest  connected  with  the  relig- 
ious history  of  any  of  the  churches.  Thus  a  com- 
plete view  is  obtained  of  the  condition  and  prospects 
of  the  entire  denomination  throughout  the  State. 

From  the  representatives  of  corresponding  bodies, 
a  general  view  of  the  churches  within  their  respec- 
tive bounds  is  expected.  From  the  agents  of  the 
various  benevolent  societies,  and  from  the  annual  re- 
ports, etc.,  of  the  secretaries  of  the  several  State 
Societies  which  hold  their  anniversaries  in  connec- 
tion with  the  meeting  of  the  General  Conference, 
Association,  or  Convention,  —  we  are  able  to  learn 
the  condition,  wants,  and  prospects  of  our  country  at 
large,  and  of  the  world. 

These  general  associations,  etc.,  claim  no  legisla- 
tive nor  judicial  authority.  The  end  of  their  exist- 
ence is,  to  promote  vital  godliness  in  the  denomina- 
tion, and  to  preserve  unbroken  the  ties  of  religious 
and  denominational  sympathy  and  union  among  all 
the  branches  of  the  Congregational  family. 

Licensure  of  Pastors. 

For  some  time  after  the  settlement  of  New  Eng- 
land, our  churches  were  supplied  with  pastors  from 
the  mother  country,  most  of  whom  had  been  edu- 
cated at  the  Universities  and  had  been  preachers  in 
England,  and  many  of  them,  to  the  very  people 
among  whom  they  settled  in  this  country.  But,  an- 
ticipating the  time  when  they  should  be  deprived  of 

20 


230  CONGREGATIONALISM. 

their  venerable  pastors,  —  most  of  whom,  on  their 
removal  to  this  country,  being  advanced  to  the  merid- 
ian of  life,  or  beyond  that  period, —  the  churches 
early  made  provision  for  the  education  of  ministers 
in  New  England.  To  this  end  Harvard  College 
was  founded  and  nurtured  by  the  contributions  and 
prayers  and  affections  of  the  Pilgrims.  From  this 
source  came  a  considerable  proportion  of  the  minis- 
ters who  occupied  the  New  England  pulpits  during 
the  next  century  after  the  landing  of  the  Pilgrims. 

For  more  than  half  a  century  after  the  settlement 
of  this  country,  (until  1692-1708,)  there  seems  not 
to  have  been  any  provision  made,  or  plan  devised 
for  the  examination  and  licensure  of  candidates  for 
the  sacred  ministry.  "  Any  well-disposed  young 
men  of  a  liberal  education  [were]  brought  into  the 
pulpits  by  any  of  the  pastors,  as  soon  as  they 
pleased ;  and,  if  the  people  approved  of  them,  they 
were  at  liberty,  without  any  more  ado,  to  proceed 
unto  an  election  of  them  for  the  work  of  the  minis- 
try, and  the  pastoral  charge  in  any  vacancy."  * 

The  first  suggestion  on  this  subject,  so  far  as  I 
have  discovered,  came  from  the  "  United  brethren  "  — 
Congregational  and  Presbyterian  —  in  England, 
1692.  See  Heads  of  Agreement,  Ch.  II.  Art.  VII. 
The  next,  from  the  Saybrook  Synod,  Conn.,  1708, 
Art.  XII.  f 

The  state  of  things  at  present  is  materially  differ- 
ent from  what  it  was  in  Mather's  day.  It  is  believed 


*  Mather's  Ratio  Discip.,  p.  117. 

f  TrumbuWs  Hist.  Conn.,  Vol.  I.  p.  506,  507,  508-513;  "  Con- 
gregational Order,"  p.  236,  279. 


ECCLESIASTICAL  PRACTICE.          231 

to  be  now  the  uniform  practice  of  our  churches,  to 
commit  the  work  of  examining  and  licensing  candi- 
dates for  the  ministry,  to  the  local  Associations  of 
pastors.  The  approbation  of  an  Association  is  nec- 
essary, even  after  a  candidate  has  passed  through  a 
three  years'  training  in  one  of  our  theological  sem- 
inaries. At  these  examinations,  personal  piety  and 
church  standing  are  usually  the  first  subjects  of  in- 
quiry ;  and,  unless  a  candidate  can  satisfy  the  Asso- 
ciation upon  these  heads,  there  is  an  end  to  all  hopes 
of  a  license  to  preach  the  gospel.  Another  part  of 
the  examination  relates  to  systematic  theology; 
recitations  from  the  Hebrew  and  Greek  Scriptures 
are  expected  of  all  who  have  had  an  opportunity  of 
studying  them,  —  and  very  few  enter  the  ministry 
among  us  now  who  have  not  some  acquaintance 
with  these  languages;  the  candidate  is  also  exam- 
ined respecting  his  general  intelligence  —  literary, 
historical,  and  scientific.  The  examination  proving 
satisfactory  upon  these  several  points,  the  applicant 
is  furnished  with  a  certificate,  signed  by  the  modera- 
tor and  scribe  of  the  Association,  certifying  their  ap- 
probation of  him,  and  recommending  him  to  the 
churches,  as  suitably  qualified  and  furnished  to 
preach  the  gospel. 

If  in  any  instance,  there  should  be  some  doubt  re- 
specting the  propriety  of  a  full  license,  and  yet  not 
enough  to  exclude  the  applicant  entirely,  Associa- 
tions sometimes  give  a  permit  to  preach  for  a  limited 
time ;  at  the  expiration  of  which  the  permission  is 
withdrawn,  or,  on  further  examination,  renewed. 
Some  Associations,  ordinarily,  give  licenses  for  a 
term  of  years  only,  at  the  end  of  which  the  license 


232  CONGREGATIONALISM. 

may  be  rescinded  or  renewed,  at  the  pleasure  of  the 
Association. 

I  have  dwelt  somewhat  minutely  on  the  usages  of 
Congregational  churches ;  but  I  could  not  otherwise 
exhibit  the  practical  operation  of  the  principles  and 
doctrines  of  the  system  which  I  am  attempting  to 
develop,  nor  make  my  little  book  a  faithful  guide  to 
such  as  would  walk  in  conformity  with  this  system. 
But  little  use  has  been  made  of  arguments  to  prove 
the  correctness  of  the  practices  which  have  been  de- 
tailed ;  for  most  of  these  practices  are  deductions 
and  inferences  from  principles  and  doctrines  pre- 
sumed to  have  been  established  by  previous  testi- 
mony and  arguments,  and  must,  consequently,  stand 
or  fall  with  the  foundations  on  which  they  rest. 
And,  so  far  as  our  practice  is  merely  prudential,  it  is 
sufficient  for  our  purpose  that  it  is  not  unscriptural 
nor  unlawful,  and  that  the  wisdom  and  experience 
of  ages  have  sanctioned  it. 

And  now,  what  shall  we  say  of  Congregational- 
ism in  practice  ?  Is  it  not  as  fair  in  practice  as  in 
theory  ?  Does  it  allow  of  any  disorder  or  irregular- 
ity in  the  churches  ?  Is  there  in  it  any  lack  of  en- 
ergy and  efficiency  ?  Can  any  churches  show  a 
purer  or  more  blameless  practice?  or  one  better 
adapted  to  effect  the  great  purposes  of  church  or- 
ganization ?  If  not,  what  more  can  we  ask  or  expect 
of  any  system  of  church  government  ? 


PART  V. 


ADVANTAGES  OF  CONGREGATIONALISM. 


HAVING,  in  the  preceding  pages,  discussed  the 
principles  and  doctrines  of  the  Congregational  sys- 
tem, and  described  with  some  minuteness  the  eccle- 
siastical usages  of  the  denomination,  I  know  not  that 
I  can  more  suitably  conclude  my  labors,  than  by 
summing  up,  and  placing  distinctly  before  the  reader 
in  a  connected  view,  a  few  of  the  more  prominent 
advantages  which  Congregationalism  is  supposed  to 
possess  over  all  other  systems  of  church  government. 
And  this  I  shall  do,  not  that  I  may  rail  at  other  sys- 
tems, but,  that  I  may  more  fully  and  faithfully  ex- 
hibit my  own. 

Every  man  who  has  fixed  principles  or  settled 
opinions  on  any  controverted  subject,  has  arrived  at 
them  by  a  process  of  comparison  as  well  as  investi- 
gation. And  there  is  no  way  in  which  we  can  more 
effectually  aid  an  inquirer  in  settling  a  disputed  point, 
than  by  placing  fairly  before  him  the  contending 
theories  or  systems  between  which  he  must  judge. 
This  is  emphatically  true  in  respect  to  the  question 
20  *  <233) 


234  CONGREGATIONALISM. 

now  before  us.  It  is  only  by  seeing  the  system  ad- 
vocated in  these  pages,  in  contrast  with  opposing 
systems,  that  we  shall  be  made  fully  sensible  of  its 
superior  advantages. 

And  why  may  not  this  comparison  be  made  with- 
out subjecting  the  author  to  the  imputation  of  invid- 
ious feelings  or  unworthy  motives  ?  All  systems  and 
published  opinions  of  church  order  and  discipline  are 
fairly  open  to  examination,  and  comparison  with 
other  systems  and  opinions,  and  to  animadversion, 
if  occasion  is  discovered.  And,  if  this  be  done  with 
fairness  and  Christian  courtesy,  no  one  has  any  right 
to  complain.  We  may  number  among  our  personal 
and  cherished  friends  —  as  the  writer  is  most  happy 
to  do  —  persons  who  embrace  almost  every  form  of 
church  government ;  and  yet  we  may,  and  ought,  as 
conscientious  men,  to  claim  for  ourselves,  what  we 
cheerfully  yield  to  others,  the  right  of  private  judg- 
ment, and  the  liberty  to  express  with  entire  freedom 
our  convictions,  without  being  charged  with  unworthy 
or  unchristian  motives  and  feelings.  We  may  even 
go  further,  and  say  with  a  controversialist  of  some 
distinction :  "  We  are  not  to  be  afraid  to  contend 
firmly  against  what  we  conceive  to  be  error,  even  at 
the  hazard  of  deeply  offending  those  by  whom  it  is 
embraced."  *  In  what  may  now  be  said  of  other  ec- 
clesiastical systems,  I  will  not,  knowingly,  deviate  in 
the  smallest  particular  from  the  truth.  But  the  best . 
intentions  will  not  always  preserve  a  man  from  error. 
And  I  beg,  that  my  mistakes,  if  any  I  make,  may  be 

*  Dr.  How's  Vindication  of  the  Prot.  Episcopal  C/ih.  quoted  by 
Smyth,  in  his  Lees,  on  Apostolical  Succession. 


ITS   ADVANTAGES.  235 

attributed  to  misapprehension,  not  to  design.  "With 
these  prefatory  remarks — which  the  language  of 
some  who  have  noticed  my  humble  labors  seemed  to 
demand  —  let  us  proceed  to  the  inquiry  :  — 

WHAT  ARE  SOME  OF  THE  MORE  PROMINENT  ADVAN- 
TAGES WHICH  CONGREGATIONALISM  is  SUPPOSED  TO  POS- 
SESS OVER  OTHER  SYSTEMS  OF  CHURCH  ORDER  AND 
GOVERNMENT  ? 

1.  We  regard  Congregationalism  as  the  most  scrip- 
tural  system  of  church  government* 

We  do  not  assert  that  all  other  systems  are  to- 
tally destitute  of  scriptural  authority ;  nor,  that  this 
is  exactly  conformed  to  the  polity  of  the  apostolic 
churches ;  but  we  do  assert,  that  the  order  and  dis- 
cipline of  our  churches  is  more  nearly  in  accordance 
with  the  model  furnished  by  the  New  Testament  than 
that  of  any  other  denomination.  This  consideration 
may  be  addressed  equally  to  those  who  deny  that  the 
Scriptures  furnish  any  model  of  church  government, 
and  to  those  who  admit  that  the  great  outlines,  if  not 
the  minor  particulars  of  church  polity,  are  given 
therein. 

Those  who  deny  that  the  word  of  God  furnishes 
any  pattern  for  church  building,  will,  it  is  presumed, 
admit,  that  the  church  which  has  most  of  scriptural 
architecture  about  it,  best  deserves  their  regard.  Dr. 
Stillingfleet,  though  he  considered  "the  form  of 
church  government  a  mere  matter  of  prudence,  regu- 


*  "When  I  speak  of  the  Scriptures  furnishing  a  model  of  church 
polity  for  us,  I  would  be  understood  to  refer  exclusively  to  the 
Neio  Testament. 


236  CONGREGATIONALISM. 

lated  by  the  word  of  God,"  yet  admits :  "  That  form 
of  government  [to  be]  the  best,  according  to  princi- 
ples of  Christian  prudence,  which  comes  the  nearest 
to  Apostolic  practice,  and  tends  most  to  the  advanc- 
ing the  peace  and  unity  of  the  Church  of  God."  * 
And  Dr.  Campbell,  though  he  could  "  see  no  reason 
why  a  Church  may  not  subsist  under  different  forms, 
as  well  as  a  State ; "  yet  owns,  "  that  one  form  may 
be  more  favorable  than  another  to  the  spirit  and  de- 
sign of  the  constitution."  f 

I  beg  leave  to  put  it  to  any  such  person :  If  that 
form  of  church  government  may  not  be  reasonably 
regarded  as  most  agreeable  to  the  principles  of  Chris- 
tian prudence,  and  most  favorable  to  the  constitution 
of  Christianity,  which  most  nearly  resembles  the  one 
selected  and  established  by  the  Founder  of  Chris- 
tianity ? 

If,  now,  it  has  been  shown  in  the  preceding  pages, 
as  I  trust  it  has,  that  all  the  fundamental  principles 
and  the  important  doctrines  of  Congregationalism 
have  the  sanction  of  scriptural  precept  or  apostolic 
usage ;  and  that  the  authorized  practice  of  this  de- 
nomination is  nowise  inconsistent  with  the  same  pre- 
cepts and  example,  —  then  certainly,  Congregation- 
alism is  scriptural;  the  word  of  God  allows^  if  it 
does  not  require  the  adoption  of  it.  And,  if  Con- 
gregationalism is  scriptural,  then  it  is  more  scriptu- 
ral than  any  other  system,  in  just  so  much  as  any 
other  system  differs  from  this  in  its  fundamental  prin- 


*  Irenicum,  p.  414,  415,  2<1  Ed. 

f  Lees.  Ecc.  Hist.  L.  iv.p.50,  and  L.  8,  p.  128. 


ITS   ADVANTAGES.  237 

ciples  and  doctrines ;  unless  it  can  be  proved  — 
which  it  cannot  be  —  that  the  Scriptures  equally 
countenance  different  systems. 

But,  in  what  particulars  do  other  systems  of  church 
government  differ  from  this  ? 

All  governments  may  be  classed  under  three  gen- 
eral heads :  Monarchical,  Aristocratical,  or  Democrat- 
ical.  The  distinctive  peculiarities  of  these  three 
forms  may  be,  to  some  extent,  intermixed  in  any 
given  system ;  but  all  governments,  ecclesiastical  as 
well  as  civil,  may  be  classed  under  one  of  these 
heads. 

The  Episcopal  form  of  church  government  may  be 
regarded  as  monarchical,  the  Presbyterian  as  aristo- 
cratical,  and  the  Congregational  as  democratical. 
The  predominating  characteristics  of  these  three 
forms  of  government  are  sufficiently,  if  not  exactly 
expressed  by  these  titles. 

Episcopacy  is  the  government  of  the  church  by 
bishops.  Each  bishop  is  the  sovereign  of  his  diocese. 
His  power  may  be  that  of  a  despot,  or  of  a  limited 
monarch,  according  as  the  people  are  allowed  more 
or  less  influence  in  the  government.  Romish  Epis- 
copacy may  be  considered  a  despotism.  The  Pope 
is  the  supreme,  infallible  head  of  the  Church  on 
earth.  English  Episcopacy  is  less  despotic  than 
Roman,  though  derived  from  it ;  and  American  Epis- 
copacy is  a  modification  of  English  Episcopacy,  pre- 
senting a  still  milder  form  of  monarchical  church  gov- 
ernment. 


238  CONGREGATIONALISM. 


THE  CHURCH  OF  ENGLAND. 

Suppose,  in  order  to  test  the  question,  Which 
is  the  more  scriptural  system  of  church  government  ? 
we  compare  Congregational  church  order  and  gov- 
ernment, with  that  adopted  by  the  Church  of  England. 

1.  The  first  objection  which  presents  itself  against 
the  hierarchal  government  of  the  Church  of  England, 
is  the  intimate  union  which  subsists  between  it  and 
the  State.  By  the  act  of  supremacy,  Henry  VIII. 
became  head  of  the  Church  of  England,  as  really  as 
he  was  before,  head  of  the  State ;  and  as  truly  so,  as 
the  Pope  had  previously  been.  With  the  Crown,  the 
successors  of  Henry  have  inherited  the  supreme 
headship  of  the  Church  of  England.  And  now  a 
woman  rules  the  Church  of  England;  the  govern- 
ment of  the  church  being  virtually  committed  to  the 
sovereign,  as  its  temporal  head,  and  to  Parliament, 
as  the  monarch's  council.  She  convenes,  prorogues, 
restrains,  regulates,  and  dissolves  all  synods  and  ec- 
clesiastical convocations ;  appoints  the  archbishops, 
bishops,  deans,  and  a  considerable  portion  of  the 
clergy;"*  or  at  least  nominates  them,  simply  be- 
cause she  is  the  Head  of  the  State ;  though  Christ, 
the  Great  Head  of  the  Church,  has  emphatically  de- 
clared, that  his  disciples  and  his  kingdom,  are  not  of 
this  world.  — John  17:  14,  16.  18:  36. 


*  Nearly  one  tenth  of  all  the  benefices  5n  England  and  Wales, 
in  1853,  were  in  the  gift  of  the  Crown.  —  See  Census  of  Great 
Britain  —  Religious  Worship,  p.  37. 


ITS  ADVANTAGES.  239 

2.  We  object  to  the  existence  and  authority  of 
the  dignitaries  and  officials  of  the  Church  of  Eng- 
land. 

Next  to  the  Queen,  in  ecclesiastical  dignity,  are  the 
archbishops ;  who,  appointed  by  her  authority,  rule 
in  her  name.  There  are  two  of  these  dignitaries ; 
and  between  them,  the  kingdom  is  divided ;  each 
being  supreme  in  his  own  province,  and  in  addition, 
having  a  diocese  of  his  own,  in  which  he  exercises 
episcopal  jurisdiction.  Next  to  the  archbishops,  rank 
the  Bishops ;  of  whom  there  are  twenty-six ;  each 
one  of  whom  is  a  sovereign  in  his  own  diocese. 
Each  diocese  is  divided  into  Archdeaconries ;  of 
which  there  are  about  seventy  in  the  kingdom; 
each  archdeaconry  is  divided  into  Deaneries;  and 
each  deanery  into  Parishes.  The  archdeacon  is  the 
bishop's  vicar,  or  vicegerent;  and  is  authorized  to 
examine  candidates  for  "  holy  orders,"  to  make  pa- 
rochial circuits,  and  oversee  the  clergy  within  his  ju- 
risdiction ;  and  also  to  hold  ecclesiastical  courts,  in 
order  to  inflict  censures,  suspend  or  excommunicate 
persons,  prove  wills,  hear  ecclesiastical  causes,  etc. ; 
subject  to  an  appeal  to  the  bishop.  The  deans,  and 
canons  or  prebendaries,  are  supposed  to  be  the 
bishop's  counsellors.  Rural  Deans  are  assistants  to 
the  bishops  in  smaller  spheres.  Anciently  ten  par- 
ishes constituted  a  Rural  Deanery;  but  now  they 
are  diverse  in  extent,  and  the  whole  number  in  Eng- 
land and  Wales  amounts  to  about  463. 

I  have  now  named  the  dignitaries  of  the  Church  of 
England.  The  working  clergy  are  styled  Rectors, 
Vicars,  Perpetual  Curates,  and  Curates.  The  title 
of  rector  is  given  to  those  ministers  who  have  the 


240  CONGREGATIONALISM. 

charge  and  care  of  a  parish  and  are  entitled  to  all 
the  tithes ;  that  of  v icar,  to  those  who  act  as  depu- 
ties to  others,  and  are  entitled  to  only  a  portion  of  the 
tithes,  or  to  a  stipulated  salary.* 

A  perpetual  curate,  is  quite  like  a  vicar,  in  that  he 
',s  appointed  for  life,  and  as  the  delegate  of  the  tithe- 
impropriator,  is  entitled  to  a  portion  of  the  tithes 
during  life. 

A  curate  is  the  lowest  grade  of  clergyman  in  the 
Church  of  England,  and  is  generally  employed  by  a 
rector  to  do  the  laborious  work  of  a  parish,  at  a  mod- 
erate salary. 

*  The  usual  form  of  inducting  a  person  into  a  benefice,  -who 
may  be  either  a  rector  or  vicar,  is  as  follows :  "  The  inductor 
takes  the  clerk  [i.  e.  the  person  to  be  inducted]  by  the  hand,  and 
placing  it  on  the  key  of  the  church,  which  must  be  then  in  the 
door,  says :  '  By  virtue  of  this  instrument,  I  induct  you  in  the  real, 
actual,  and  corporeal  possession  of  the  rectory  or  vicarage  of  A  — , 
with  all  its  fruits,  profits,  members,  and  appurtenances.'  This 
done,  he  opens  the  door,  puts  the  clerk  in  possession  of  the 
church,  and  shuts  the  door  upon  him;  who,  after  he  has  tolled 
the  bell  (if  there  be  any)  to  give  the  parishioners  due  notice  of 
their  new  minister,  comes  out,  and  desires  the  inductor  to  indorse 
a  certificate  of  his  induction,  on  the  archdeacon's  warrant,  and  all 
persons  present  signify  it  under  their  hands." 

Such  is  the  process  by  which  a  man  becomes  the  pastor  of  a 
flock  in  the  Church  of  England.  The  people  are  made  acquainted 
with  the  important  fact  that  they  have  a  spiritual  guide  provided 
for  them,  by  hearing  the  bell  toll,  "  if  there  be  any  ! " 

If  a  benefice  is  in  the  hands  of  a  bishop,  Institution  and  In- 
duction only,  are  requisite :  these  are  called  collatice  benefices. 
There  are,  also,  what  are  called  donative  benefices ;  which  are 
obtained  by  the  donation  of  the  patron  in  writing,  without  presen- 
tation, institution,  or  induction.  —  London  Encyclopedia,  Art.  In- 
duction. 


ITS   ADVANTAGES.  241 

These  are  the  official  persons  who  have  in  their 
hands  the  government  of  the  Church  of  England, 
and  the  care  of  souls ;  and  yet,  so  far  as  I  have  been 
able  to  discover,  the  people  who  constitute  the 
Church  of  England,  have  no  voice  in  the  election  of 
these  men  to  office ;  church-wardens  and  parish 
clerks,  alone,  being  chosen  by  the  people ;  and  even 
these,  are  sometimes  appointed  by  the  minister  of  the 
parish.  I  need  not  say  to  any  one  who  has  read  the 
authorities  cited  in  this  work,  that  this  exclusion  of 
the  people  from  the  government  of  the  church  is 
contrary  to  the  usage  of  the  apostolic  and  primitive 
churches,  who  held  the  supreme  power,  under  Christ, 
and  elected  all  their  officers,  governors,  and  teachers. 
In  fact,  the  entire  government  and  discipline  of  the 
Church  of  England  is  as  unlike  that  of  the  apostolic 
churches  as  well  can  be. 

4.  The  Ecclesiastical  Courts  of  the  Church  of 
England  suggest  another  most  serious  objection  to 
this  Hierarchy. 

Instead  of  recognizing  the  right  of  individual 
churches  to  "  open  and  shut,"  to  "  bind  and  loose," 
agreeably  to  the  words  of  Christ  in  Matt.  18:  18, 
the  framers  and  governors  of  the  Church  of  England 
have  placed  all  disciplinary  power  in  a  series  of  Ec- 
clesiastical Courts. 

First  on  this  list  of  courts  stands  the  Court  of 
Delegates,  which  is  the  sovereign's  court,  where,  as 
Supreme  Head  of  the  Church,  the  King  or  Queen  of 
England,  represented  by  the  Privy  Council,  tries  and 
settles  all  cases  of  appeal  from  all  inferior  tribunals. 
The  Provincial  Courts,  are  the  archbishops'  courts, 

21 


242  CONGREGATIONALISM. 

and  take  cognizance  of  all  ecclesiastical  business 
•within  their  jurisdictions  respectively.  The  Dioce- 
san Courts  are  held  in  each  diocese,  in  the  name  and 
by  the  authority  of  the  respective  bishops,  and  take 
cognizance  of  all  matters  of  discipline  within  their 
several  dioceses.  There  is  an  appeal  from  these  to 
the  archbishop's  court.  The  Archdeacon's  Court  in- 
flicts censures,  suspends  or  excommunicates  persons, 
and  transacts  other  business,  subject  to  an  appeal 
generally  to  the  Bishop's  Court.  Besides  these,  there 
are  Courts  of  Peculiars,  so  called,  and  Manorial 
Courts.  These,  though  numerous,  are  of  circum- 
scribed authority,  though  in  these  a  portion  of  the 
business  usually  done  in  the  Archdeacon's  or  Bishop's 
courts,  may  be  transacted. 

To  manage  this  disciplinary  machinery  of  the 
Church  of  England,  particularly  in  its  higher  depart- 
ments, a  distinct  and  peculiar  class  of  professional 
men  has  been  raised  up,  called  Doctors  of  Law,  and 
Proctors.  From  the  former  of  these,  the  archbishops 
select  the  judges  of  their  archiepiscopal  courts.  The 
Proctors  are  the  solicitors  and  attorneys  of  these 
spiritual  tribunals. 

I  have  now  enumerated  and  very  briefly  described 
the  dignitaries  by  whom,  and  the  Ecclesiastical 
Courts  by  which  the  Church  of  England  is  ordered 
and  disciplined.  The  question  recurs :  Did  Jesus 
Christ  intend  to  have  his  Church  governed  by  such 
instrumentalities  ?  Is  it  in  this  way  that  his  disci- 
ples are  to  prove  to  the  world  that  Christ's  kingdom 
is  not  of  this  world  ? 

May  not  the  wayfaring  man,  though  a  fool,  discern 


ITS   ADVANTAGES.  243 

the  utter  dissimilarity  between  this  pompous  and 
complicated  hierarchal  establishment  and  the  simple 
organization  and  government  which  Christ  sanc- 
tioned, and  his  apostles  developed  in  the  primitive 
churches  of  Christendom  ?  And  yet,  this  very  Hie- 
rarchy is  pronounced  by  its  friends  and  advocates  — 
"  the  most  scriptural  church  in  Christendom  "  —  "  the 
sanctuary  of  scriptural  piety  "  —  "  the  wonder  and 
glory  of  Christendom."  * 

5.  The  enormous  income  deemed  necessary  to 
support  the  pomp  and  dignity  of  the  English  Hie- 
rarchy affords  another  serious  objection  to  the  entire 
Establishment 


Revenue  of  the  Church  of  England. 

In  order  to  estimate  more  accurately  the  value  of 
such  praise  as  has  just  been  quoted,  it  may  be  well 
to  inquire  the  cost  of  such  a  "sanctuary"  as  the 
Church  of  England  provides.  My  limits  will  not 
allow  me  to  go  into  many  particulars.  Look,  how- 
ever, at  the  following  items :  To  support  a  single 
dignitary  of  this  "  Scriptural  church  "  —  the  Arch- 
bishop of  Canterbury  —  a  net,  yearly  revenue  is  al- 
lowed, of  £  19,182,  or  85,168  dollars;  and  for  the 
Archbishop  of  York,  X  12,629,  or  56,072  doUars; 
making  a  sum  total  of  one  hundred  and  forty-one 
thousand  two  hundred  and  forty  dollars  annually  for 
these  two  ornamental  dignitaries  ! 

And  what  does  it  cost   yearly  to  support  some 

*  British  Review,  No.  48,  1825,  Review  of  James'  Church 
Member's  Guide. 


244  CONGREGATIONALISM. 

seven  and  twenty  bishops,  who  claim  to  be  the  di- 
rect successors  of  the  apostles,  and  to  receive  their 
authority  and  dignity  from  him  who  had  not  where 
to  lay  his  head  ?  No  less  than  five  hundred  and  sev- 
enty thousand,  four  hundred  and  fifty-five  dollars  !* 

*  The  following  was  the  return  of  the  Commissioners  of  Eccle- 
siastical Inquiry,  of  the  net  annual  revenue  of  the  different  :>ces, 
at  an  average  of  three  years,  ending  with  1831. 


Net  annual  income. 

Bishopric  of  St.  Asaph 

£6,301 

u 

Bangor        .... 

4,464 

It 

Bath  and  Wells      . 

.  5,946 

u 

Bristol         .... 

2,351 

u. 

Canterbury     .        .        . 

it 

Carlisle       .... 

2,213 

u 

Chester  .... 

.  3,261 

u 

Chichester  .... 

4,229 

a 

St.  David's      . 

.  1,897 

u 

Durham      .... 

.      19,066 

U 

Ely  

11,105 

u 

Exeter       .... 

2,713 

u 

Gloucester 

.   2,282 

a 

Hereford     .... 

2,516 

(1 

Llandaff. 

.      924 

It 

Lichfield  and  Coventry 

.       3,923 

u 

Lincoln   .... 

.  4,542 

11 

London       .... 

.      13,929 

u 

Manchester     . 

. 

u 

Norwich      .... 

5,395 

u 

Oxford    .... 

.  2,648 

u 

Peterborough      .        . 

3,103 

u 

Ripon      .... 

. 

u 

Rochester   .... 

1,450 

(( 

Salisbury 

.  3,939 

u 

Sodor  and  Man  . 

2,555 

u 

Winchester 

11,151 

u 

Worcester  .... 

6,569 

u 

York       .... 

.        . 

Total  net  annual  income,          £128,481  or  $570,455. 
I  reckon  the  English  pound  (£)  at  $4.44,  only;  whereas  the 


ITS   ADVANTAGES.  245 

The  total  gross  annual  revenue  of  the  twenty- 
eight  Deans  and  Chapters  in  1831,  was  estimated  at 
.£284,241,  or  one  million,  two  hundred  and  sixty-two 
thousand  and  thirty  dollars.  This  sum,  added  to  the 
income  of  the  archbishops  and  bishops,  gives  us  a 
total  of  NEARLY  TWO  MILLIONS  OF  DOLLARS  expended 
yearly  on  the  dignitaries  of  the  Church  of  England. 
This  church  should  certainly  be  styled  —  '•'•the  WON- 
DER of  Christendom  !  " 

The  whole  number  of  benefices  in  England  and 
Wales  in  1851,  was  11,728.  The  number  of  parishes 
somewhat  exceeded  this  number.  The  total  gross 
annual  income  of  these  benefices  is  about  .£3,251,- 
159,  or,  fourteen  million,  four  hundred  and  thirty-Jive 
thousand,  one  hundred  and  forty-five  dollars  !  This 
would  give  an  average  annual  income  to  each  in- 
cumbent, of  £303,  or  one  thousand,  three  hundred  and 
forty-Jive  dollars. 

Here,  then,  we  find  an  annual  sum  total  appropri- 
ated to  the  support  of  the  dignitaries  and  the  clergy  of 
this  establishment,  of  nearly  SIXTEEN  AND  A  HALF  MIL- 


pound  sterling  is  now  worth  about  $4.84  ;  and  I  make  no  account 
of  the  odd  cents. 

Since  the  report  of  the  Commissioners  was  made  in  1831,  some 
changes  have  been  made  in  the  bishoprics ;  two  new  sees  have  been 
erected  —  Ripon  and  Manchester — and  the  boundaries  of  some 
of  the  other  sees  arranged  with  reference  to  an  equalization  of  the 
inhabitants  in  them  respectively ;  but  the  total  income  of  the  sev- 
eral bishoprics  has  not  been  diminished ;  for  according  to  the  Cen- 
sus Report  of  Great  Britain  for  1851,  "no  fewer  than  2,029  new 
churches  have  been  built,  and  the  value  of  church  property  has 
much  increased"  since  1831. — Religious  Worship,  Report  and 
Tables,  p.  37,  38,  compared  with  p.  166,  Table  24. 

21* 


246  CONGREGATIONALISM. 

LIONS  OF  DOLLARS.  If  we  add  to  this,  the  revenue  of 
the  Irish  Protestant  Episcopal  Church,  <£  865,535,  or 
three  million,  eight  hundred  and  forty-two  thousand, 
nine  hundred  and  seventy-five  dollars  —  we  shall  find 
the  annual  cost  of  the  established  churches  in  Eng- 
land, Wales,  and  Ireland,  to  be  more  than  TWENTY 

MILLIONS  OF  DOLLARS  ! ! 

And,  let  no  one  suppose  that  these  estimates  are 
extravagant ;  for  they  are  much  below  what  has  been 
generally  believed  to  be  the  truth.  Good  authority 
has  set  clown  the  revenue  of  the  Episcopal  Hierar- 
chies of  England,  Wales,  and  Ireland,  as  greater,  by 
nearly  two  hundred  thousand  dollars,  than  that  of  all 
the  other  churches  in  the  world.* 

I  need  not  dwell  on  the  points  of  difference  be- 
tween this  splendid,  complicated,  expensive  hierarchal 
establishment,  and  the  unostentatious,  simple,  eco- 
nomical, and  yet  effective  polity  of  the  Congrega- 
tional churches  of  this  country  and  of  Great  Britain. 
A  cursory  view  of  the  Church  of  England  is  suffi- 
cient to  explain  the  rapid  increase  of  Dissent  in  Eng- 
land and  Wales.  Already  the  Dissenting  congrega- 
tions are  numbered  by  tens  of  thousands ;  and  nearly 

*  The  Catholic  Miscellany,  as  quoted  in  American  Encyclo- 
pedia, Art.  Church,  estimates  the  revenue  of  the  Churches  of 
England,  Ireland,  and  Wales,  at  £8,896,000,  or  $39,498,240  ;  and 
the  revenue  of  all  other  Churches  in  Christendom,  at  £8,852,000  ; 
which  is  £44,000,  or,  $195,360  less  than  that  of  the  above  estab- 
lishments. 

In  the  outline  which  has  been  given  of  the  Chh.  of  Eng.  etc., 
I  have  relied  chiefly  on  McCulloch's  Statistics  of  the  British  Em- 
pire,—  Vol.  II.;  the  London  Encyclopedia,  passim;  and  the  Cen- 
sus of  Great  Britain  for  1851  —  Religious  Worship. 


ITS   ADVANTAGES.  247 

or  quite  one  half  of  the  inhabitants  of  England  and 
Wales  are  Dissenters  from  the  State  Church.* 

But  we  must  leave  England  and  her  Hierarchal 
Church  Establishment,  to  consider  Episcopacy  under 
a  less  objectionable  form. 

*  See  Census  Report  —  Religious  Worship,  1851. 

According  to  this  Report,  the  Congregationalists,  alone,  had,  in 
1851,  no  less  than  3,244  places  of  public  worship,  with  sittings  for 
1,067,760  persons,  and  an  actual  attendance  on  public  worship  of 
more  than  one  fifth  as  many  persons  as  attend  worship  in  the  State 
Churches  of  England  and  Wales  ;  while  the  Methodists  —  of  whom 
there  are  no  less  than  nine  different  kinds  enumerated  in  the  Cen- 
sus—  had  11,944  places  of  worship,  (937  of  which  belonged  to 
Calvinistic  Methodists),  capable  of  seating  2,443,976  persons;  the 
Baptists  —  of  whom  there  are  six  different  kinds,  and  all  of  whom 
are  believed  to  be  essentially  Congregational  in  their  church  gov- 
ernment—  had  2,789  places  of  worship,  with  sittings  for  752,- 
343  persons;  the  Friends,  371  places  of  worship,  and  sittings  for 
91,599  persons;  the  Unitarians,  229  places  of  worship,  and  68,- 
554  sittings ;  the  Latter  Day  Saints,  222  places  of  worship,  and 
30,783  sittings;  the  Presbyterians,  161  places  of  worship,  and  86,- 
812  sittings;  various  other  sects  and  isolated  congregations,  —  in- 
cluding 53  Jewish  synagogues,  32  congregations  of  the  "  Catholic 
and  Apostolic  Church,"  50  New  Church  congregations,  and  32 
Moravians  —  859  places  of  public  worship,  and  163,710  sittings; 
and  finally,  570  places  of  worship,  with  186,111  sittings,  belong- 
ing to  the  Roman  Catholic  Church. 

Thus  it  appears,  that  in  1851  the  various  religious  bodies  not  in 
connection  with  the  Church  of  England,  in  England  and  Wales, 
had  no  less  than  20,330  places  of  worship,  with  accommodations  for 
4,851,288  persons!  while  the  Church  of  England,  with  all  the 
patronage  of  the  State  4and  the  aristocracy  to  back  her,  had 
but  14,077  places  of  worship,  capable  of  seating  5,317,915  per- 
sons! 

And,  notwithstanding  that  the  provision  by  the  State  Church, 
for  the  accommodation  of  worshippers,  was  somewhat  larger  than 
that  furnished  by  all  other  denominations  and  sects  together,  it 


248  CONGREGATIONALISM. 


THE  PROTESTANT   EPISCOPAL   CHURCH   OF    THE  U.  S. 

The  Episcopacy  of  this  country  is  a  scion  from 
the  mother  land  —  a  continuation  of  the  Church  of 
England  under  a  new  name.  The  first  Episcopal 
bishops  of  America  were  consecrated  by  the  arch- 
bishops of  Canterbury  and  York;*  but  not  until 
those  functionaries  were  assured  that  no  material  de- 
viation from  the  English  Hierarchy,  in  doctrine  or 
practice,  would  be  admitted  by  the  American  Epis- 
copal Church.  This  assurance  seems  to  have  been 
remembered  by  American  Episcopalians  ;  for,  in  the 
Preface  to  the  Book  of  Common  Prayer,  published 
by  the  Protestant  Episcopal  Church  in  the  United 


is  a  most  noticeable  circumstance,  that  by  actual  count,  the  Prot- 
estant Dissenting  Congregations,  on  a  given  Sabbath,  were  more 
numerous  than  those  of  the  Church  of  England  by  159,529  per- 
sons !  and,  adding  the  attendants  on  Roman  Catholic  worship 
(249,389),  and  some  other  bodies,  the  State  Church  had  actually 
fewer  worshippers  by  433,711,  than  were  found  in  the  various 
other  places  of  public  worship  in  the  kingdom ! 

The  statistics  on  this  head  stand  thus :  —  The  whole  population 
of  England  and  Wales  in  1851,  was  17,927,609;  the  whole  num- 
ber present  at  the  most  numerously  attended  services  on  Sunday, 
March  30,  1851,  by  actual  count,  was  6,356,222;  and  of  these 
2,971,258  were  in  places  of  worship  controlled  by  the  Church  of 
England,  3,110,782  in  Protestant  Dissenters'  places  of  worship, 
249,389  in  Roman  Catholic  chapels,  and  24,793  in  other  places  of 
worship.  —  See  Census  Report,  1851,  —  Religious  Worship,  Table 
A,  Supplement  1,  p.  181,  and  Table  N,  p.  300. 

*  One  American  bishop  had  been  previously  consecrated  by  the 
non-juriny  bishops  of  Scotland. 


ITS    ADVANTAGES.  249 

States,  speaking  of  the  alterations  made  in  it  from 
the  Book  of  Common  Prayer  of  the  Church  of  Eng- 
land, it  is  said :  "  In  which  it  will  also  appear,  that 
this  church  is  far  from  intending  to  depart  from  the 
Church  of  England,  in  any  essential  point  of  doctrine, 
discipline,  or  worship ;  or  further  than  local  circum- 
stances require" 

(1)  We  are  constrained,  then,  to  object  to  "  The 
Protestant  Episcopal  Church  in  the  United   States 
of  America"  first,  that  it  is  essentially  a  National 
Church :  "  the  jurisdiction  of  this  Church  extending 
in  right,  though  not  always  inform  to  all  persons  be- 
longing to  it  within  the  United  States."  *  For  such  a 
church  we  find  no  authority  in  the  New  Testament. 

(2)  We  further  object,  that  in  the  general  govern- 
ment of  this  church,  the  rights  and  privileges  of  par- 
ticular churches  are  not  duly  recognized,  and  that 
unauthorized  power  is  given  to   the   bishops   and 
clergy. 

The  members  of  a  parish  are  allowed  to  elect  a 
parish  clerk,  church-wardens,  vestry-men,  and  depu- 
ties to  the  State,  or  Diocesan  Convention.  These 
persons,  with  their  minister,  represent  the  parish,  and 
act  for  it  in  things  temporal  and  spiritual.  Each 
Diocese  —  embracing  usually  a  single  State  — 
holds  a  yearly  Convention,  composed  of  all  the 
clergy,  and  of  lay  delegates  from  each  parish,  with 
the  Bishop  as  president.  The  members  of  this  con- 
vention choose  their,  own  bishop  or  bishops,  subject 
to  the  approbation  of  the  House  of  Deputies  in  Gren- 

*  Canon  X.  sect.  3,  1853;  also  Articles  of  Religion  in  C.  P. 
Book,  Art.  34,  §  2. 


250  CONGREGATIONALISM. 

eral  Convention,  and  the  consent  of  the  House  of 
Bishops ;  they  determine  upon  the  mode  of  trying 
clergymen  in  the  diccese,  under  certain  restrictions ; 
they  appoint  a  standing  committee,  to  be  a  council 
to  the  bishop,  if  there  be  one,  and  to  act  in  the  place 
of  a  bishop  in  certain  cases,  if  there  be  none ;  they 
choose  deputies,  clerical  and  lay,  from  one  to  four  of 
each  order,  to  represent  the  diocese  in  General  Con- 
vention ;  and  attend  to  such  other  local  matters  as 
are  not  otherwise  provided  for.* 

The  General  Convention  meets  once  in  three  years ; 
and  is  composed  of  all  the  bishops  of  the  church, 
who  constitute  the  upper  house,  or  "  House  of  Bish- 
ops;" and  of  an  equal  number  of  clerical  and  lay 
representatives,  or  deputies,  from  each  of  the  dioceses 
connected  with  the  Convention,  who  constitute  the 
lower  house,  or  "  House  of  Deputies."  The  House 
of  Bishops  has  a  negative  upon  the  proceedings  of 
the  other  house.f  This  Convention  has  the  power 
of  establishing  for  the  Church  "  A  Book  of  Common 
Prayer,  Administration  of  the  Sacraments,  and  other 
Rites  and  Ceremonies  of  the  Church,  Articles  of  Re- 
ligion, and  a  Form  and  Manner  of  Making,  Ordain- 
ing, and  Consecrating  Bishops,  Priests,  and  Dea- 
cons." $  And  the  45th  Canon  of  1832,  provides, 
that  "  every  minister  shall,  before  all  sermons  and 
lectures,  and  on  all  other  occasions  of  public  worship, 
use  the  Book  of  Common  Prayer,  as  the  same  is  or 

*  Constitution  of  P.  E.  Chh.  Arts.  2,  4,  6.     Canons  III.,  IV.  of 
1832. 

•j-  Constitution,  Arts.  1,  2,  3.    Also  Bishop  White's  Memoirs  of  the 
Protest.  Epis.  Chh. 
Const.  Art.  8. 


ITS   ADVANTAGES.  251 

may  be  established  by  the  authority  of  the  General 
Convention  of  this  Church.  And  in  performing  said 
service,  no  other  prayers  shall  be  used  than  those  pre- 
scribed by  said  book"  All  Missionary  Bishops, 
whether  for  our  own  country  or  for  foreign  lands, 
are  to  be  elected  by  "  the  House  of  clerical  and  lay 
Deputies,  on  nomination  by  the  House  of  Bishops."  * 

From  this  outline  of  the  general  polity  of  this  na- 
tional church,  it  appears,  that  the  rights  and  privi- 
leges of  individual  churches  are  not  regarded,  in  sev- 
eral very  important  particulars :  —  (a)  They  are  gov- 
erned, not  by  the  concurring  voice  of  their  own 
members,  democratically,  as  were  the  apostolic 
churches,  but  by  the  bishops,  clergy,  and  representa- 
tives of  the  laity.  The  bishops  exercise  a  general 
supervision  and  government  over  ah1  the  congrega- 
tions in  their  respective  dioceses,  and  the  exclusive 
right  to  "confirm,"  or  admit  persons  to  the  com- 
munion of  the  church,  and  to  ordain  to  the  ministry. 
For  the  manner  in  which  they  exercise  their  power, 
they  hold  themselves  amenable  neither  to  their  clergy 
nor  their  churches,  but  only  to  their  fellow-bishops, 
who  alone  can  try  them.f 

(b)  The  Scriptural  rights  of  particular  churches  in 
selecting,  ordaining,  dismissing,  and  disciplining 
their  ministers,  are  also  disregarded  by  this  system. 

When  a  minister  has  been  elected  into  any  church 
or  parish,  the  bishop  of  the  diocese  must  be  notified 

*  Canon  X.  of  1853. 

t  Art.  VI.  of  the  Constitution  of  P.  E.  Chh.  provides,  that  "  the 
court  appointed  for  the  purpose  of  trying  Bishops  shall  be  com- 
posed of  Bishops  only."  —  See  also  Bishop  Onderdonk's  Address  to 
the  Epis.  Conv.  in  N.  Y.,  1843. 


252  CONGREGATIONALISM. 

of  the  same ;  or  where  there  is  no  bishop,  the  stand- 
ing committee  of  the  diocese,  who  take  the  place  of 
the  bishop ;  and  the  approbation  of  the  ecclesiastical 
authority  of  the  diocese  obtained,  before  said  minis- 
ter can  be  inducted  into  office.*  Neither  does  this 
system  recognize  the  right  of  a  particular  church  to 
dismiss  its  minister,  or  that  of  a  minister  to  leave  his 
people,  without  the  concurrence  of  the  ecclesiastical 
authority  of  the  diocese.f  In  the  "  Office  of  Institu- 
tion of  Ministers,"  the  bishop  tells  the  instituted 
presbyter :  "  In  case  of  any  difference  between  you 
and  your  congregation,  as  to  a  separation,  and  dis- 
solution of  all  sacerdotal  connection  between  you 
and  them,  we,  your  bishop,  with  the  advice  of  our  pres- 
byters, are  to  be  the  ultimate  arbiter  and  judge"  $  In 
regard  to  the  discipline  of  ministers,  Canon  V.  of 
1835  provides,  that  "  Every  minister  shall  be  amen- 
able for  offences  committed  by  him,  to  the  Bishop, 
and  if  there  be  no  bishop,  to  the  Clerical  Members 
of  the  Standing  Committee  of  the  Diocese  in  which 
he  is  Canonically  resident  at  the  time  of  the  charge." 
The  bishop  and  his  presbyters  may  settle  authorita- 
tively all  such  controversies  between  ministers,  hold- 
ing the  rectorship  of  parishes,  and  their  vestries  or 
congregations,  as  cannot  be  settled  by  themselves.  — 
Canon  XXXIV.  of  1832. 

This  system  of  church  government  does  not  recog- 
nize—  so  far  as  appears  in  its  Canons  and  Prayer 
Book  —  the  right  of  the  brethren  of  particular 

*  Canon  XIV.  of  1853. 

t  Canon  XXXIII.  of  1832. 

|  Office  of  Institution,  in  Book  of  Common  Prayer. 


ITS   ADVANTAGES.  253 

churches  to  say  who  shall  be  admitted  to  their  fel- 
lowship, or  who  shall  be  excluded  from  their  com- 
munion. It  is  made  "  the  duty  of  ministers  to  pre- 
pare young  persons  and  others  for  the  Holy  Ordi- 
nance of  Confirmation : "  .  .  .  and  "  to  present,  for 
Confirmation,  such  persons  as  [they]  shall  think  prop- 
erly qualified :  "  *  and  these  persons  are  confirmed, 
or  admitted  to  the  communion  of  the  Church,  by  the 
Bishop. 

Canon  XLIL  of  1832  provides,  that,  "  If  any  per- 
sons within  this  Church  offend  their  brethren  by  any 
wickedness  of  life,  such  persons  shall  be  repelled 
from  the  Holy  Communion,  agreeably  to  the  Ru- 
bric "  —  i.  e.  by  the  minister  of  the  parish.f  On 
complaint  being  made  to  the  bishop,  in  writing,  by 
the  person  thus  expelled,  the  bishop  may  restore  him 
if  he  think  proper,  or  may  institute  an  inquiry  into 
the  case :  but  unless  such  complaint  is  made  to  the 
bishop,  it  is  not  his  duty  to  institute  any  inquiry. £ 

Thus,  so  far  as  appears,  the  whole  business  of 
receiving  to  the  communion  of  the  church  and  re- 
jecting from  it,  is  in  the  hands  of  the  minister  of  the 
parish  and  the  bishop  of  the  diocese.  But  for  this 
we  find  no  authority  in  the  Scriptures. 

And  to  the  claims  of  Episcopacy,  that  her  Bishops 
only  have  the  right  to  ordain  and  confirm,  to  exercise 
a  general  supervision  over  the  churches,  and  to  be 


*  Canon  XXVI.  of  1832,  and  "  The  Order  of  Confirmation,"  in 
the  Book  of  C.  P.  and  the  directions  preceding. 

f  See  the  Rubric,  or  directions  for  the  administration  of  the 
Lord's  Supper,  in  C.  P.  Book. 

J  See  Canon,  Canon  XLIL  of  1832,  and  "  The  Order  for  the 
Administration  of  the  Lord's  Supper,"  in  C.  P.  Book. 


254  CONGREGATIONALISM. 

the  chief  administrators  of  spiritual  discipline*  — 
we  are  constrained  to  object  as  unscriptural  assump- 
tions. 

(3)  The  1st  Canon  of  this  church,  enacts  that  "  In 
this  church  there  shall  always  be  three  orders  in  the 
Ministry,  namely :    Bishops,  Priests,  and  Deacons." 
For  this  canon  we  can  find  no  authority  in  the  New 
Testament.     Neither  can  we  for   those  canons  etc. 
which  give  to  bishops  the  superintendence  of  several 
parishes,  and  the   charge  and  government  of  their 
ministers. 

(4)  We  object  to  the  claim  which  this  church  sets 
up,  of  "  power  to  decree  rites  or  ceremonies,"  and 
authority  to  establish  a  Book  of  Service,  and  to  re- 
quire entire  conformity  to  decreed  rites,  and  to  pre- 
scribed forms  of  prayer  and  religious  service.f     We 
find  no  warrant  for  these  things  in  Scripture,  and  no 
example  justifying  them  in  the  apostolic  churches. 

(5)  We  object  not  merely  to  the  general  claim  of 
the  Protestant  Episcopal  Church  —  of  power  to  es- 
tablish a  Common  Prayer  Book,  and  to  decree  rites 
or  ceremonies,  etc. —  as   unscriptural,  but  we   also 
object  to  many  things  in  this  C.  P.  Book  and  these 
decreed  rites,  ceremonies,  and  requisitions  —  as  un- 
authorized by  the  Scriptures,  and  of  dangerous  ten- 
dency. 

In  "The  Ministration  of  Public  Baptism  of  In- 
fants," for  example,  the  Prayer  Book  teaches  the  doc- 
trine of  Baptismal  Regeneration ;  or,  in  other  words, 


*  Bishop  Onderdonk,  Epis.  Tested  by  Scripture,  p.  11. 
f  Articles  of  Religion  in  C.  P.  Book  —  Art.  20  ;   Canons  XLV. 
and  XL VII.  of  1832  ;  Constitution,  Art.  8. 


ITS   ADVANTAGES.  255 

that  children  baptized  by  the  ministers  of  this  Church, 
and  in  the  form  and  manner  prescribed  in  the  C.  P. 
Book,  are  "  regenerate  and  grafted  into  the  body  of 
Christ's  Church."  And  the  officiating  minister,  after 
praying  God  to  "  sanctify  this  water  to  the  mystical 
washing  away  of  sin,"  and  the  application  of  the  water 
to  the  child,  —  is  required  to  say :  "  We  yield  thee 
hearty  thanks,  most  merciful  Father,  that  it  hath 
pleased  thee  to  regenerate  this  infant  with  thy  Holy 
Spirit,  to  receive  him  for  thine  own  child  by  adoption^ 
and  to  incorporate  him  into  thy  holy  church"  etc.  Thus 
we  are  taught,  that  the  Episcopal  baptism  of  infants 
is  " a  saving  ordinance" *  But  where  is  the  chapter 
and  verse  for  this  ?  And  where  shall  we  find  scrip- 
tural authority  for  "  god-fathers  and  god-mothers  "  — 
not  the  parents  of  the  child — taking  the  part  which 
they  do  in  the  baptism  of  infants  ?  and  where,  for 
signing  the  child  with  the  sign  of  the  cross  ? 

In  "  The  Order  of  Confirmation "  the  officiating 
bishop  utters  language  scarcely  less  objectionable 
than  that  employed  in  the  Baptismal  Service. 
Having  laid  his  hands  on  the  heads  of  the  persons  to 
be  confirmed,  he  declares,  that  he  does  this,  "  to  cer- 
tify them,  by  this  sign,  of  [  God's]  favor  and  gracious 
goodness  towards  them"  And  this  declaration  is 
made,  not  in  respect  to  intelligent,  and  hopefully 
pious  adult  persons,  only,  but  includes  all  such 
"  children  as  are  come  to  competent  age,  and  can 
say  the  Creed,  the  Lord's  Prayer,  and  the  Ten  Com- 

*  This  has  been  distinctly  and  fully  avowed  by  "  The  Church- 
man," while  the  official  organ  of  the  Bishop  of  New  York. 


256  CONGREGATIONALISM. 

mandments,  and  can  answer  to  the  other  questions 
of  [the]  Short  Catechism "  in  the  Prayer  Book,  and 
are  presented  to  the  Bishop  by  the  minister  of  the 
parish,  for  Confirmation.*  Is  such  language  author- 
ized by  the  Scriptures  ?  Is  it  safe  —  is  it  scriptural, 
for  one  erring  mortal,  to  certify  another  of  the  favor 
of  God,  after  this  manner  ? 

(6)  We  consider  it  a  very  serious  objection  to  this 
church,  that  evidence  of  personal  piety  is  not  required, 
according  to  the  C.  P.  Book,  of  those  who  are  ad- 
mitted to  her  communion.  The  rite  of  Confirma- 
tion admits  one  to  full  communion:  but  to  enjoy 
this  rite,  the  profession  of  an  orthodox  creed  and  a 
moral  life,  alone,  are  indispensable.  Thus  read  the 
directions  to  the  Order  of  Confirmation :  "  So  soon 
as  children  are  come  to  a  competent  age,  and  can 
say  the  Creed,  the  Lord's  Prayer,  and  the  Ten  Com- 
mandments, and  can  answer  to  the  other  questions 
of  this  short  Catechism,  they  shall  be  brought  to  the 
Bishop  "  —  to  be  confirmed.  "  And  there  shall  none 
be  admitted  to  the  holy  Communion,  until  such  time 
as  he  be  confirmed,  or  be  ready  and  desirous  to  be 
confirmed."  —  See  also  the  last  exhortation  to  the 
god-parents,  at  the  baptism  of  a  child. 

Does  not  apostolic  example  require  that  all  who  are 
admitted  to  the  holy  communion  of  Christian  churches 
should  intelligently  believe,  and  publicly  profess  their 
belief,  that  they  have  been  born  of  God,  and  become 
new  creatures  in  Christ  Jesus  ?  But,  it  will  hardly 
be  maintained  that  all  children  who  can  say  the 
Creed,  the  Lord's  Prayer,  and  the  Ten  Command- 

*  See  in  Book  of  C.  P.,  Catechism  and  Order  of  Confirmation. 


ITS   ADVANTAGES.  257 

ments,  and  can  recite  the  Catechism,  give  evidence 
of  Regeneration. 

(7)  To  this  enumeration  of  unscriptural  features 
in  Protestant  Episcopacy,  we  feel  constrained  to  add 
another,  touching  various  rites,  and  ceremonies,  and 
outward  observances,  established  by  this  Church  and 
enjoined  upon  its  members; — namely,  that  in  many 
tilings,  this  Church  symbolizes  with  Popery. 

The  Service-Book  of  the  American  Episcopal 
Church  is  the  same,  with  slight  alterations,  as  that 
used  by  the  Church  of  England :  and  the  English 
Book  is  chiefly  compiled  from  Popish  Service- 
Books.*  Hence  the  Jesuit,  Dr.  Carrier,  declared: 
"  The  Common  Prayer  and  Catechism  [of  the 
Church  of  England]  contains  nothing  contrary  to 
the  Romish  Service."  f  Bishop  Montague  asserted : 
"that  our  [the  English]  Service  is  the  same  in 
most  things  with  the  Church  of  Rome ;  and  that  the 
differences  are  not  so  great  that  we  should  make  any 
separation."  $  The  order  of  the  Institution  of  Priests 
and  Deacons  is  substantially  the  same  in  the  Romish, 
English,  and  American  Episcopal  Churches.  Their 
rites  and  ceremonies  in  public  worship  are  strikingly 
alike  ;  they  stand,  and  sit,  and  kneel  together ;  their 
confessions  and  absolutions,  their  Pater  Nosters,  Glo- 
ria Patri,  Litanies,  and  Responses  substantially  agree 
together.  Their  method  of  rehearsing  the  Ten  Com- 
mandments, and  of  reading  the  Psalms  by  alternat- 

*  See  Neal's  Puritans,  Vol.  I.  p.  95,  96 ;    De  Laune's  Plea,  p. 
47,  52;  Hist.  Congregationalism,  p.  205,  206. 

f  De  Laune's  Plea  for  the  Non-Conformists,  p.  48. 
t  Ib.,  and  Neal's  Puritans,  Vol.  II.  p.  164-342. 

22* 


258  CONGREGATIONALISM. 

ing,  is  similar.  Many  of  the  Collects,  Lessons,  etc. 
of  the  English  and  American  Episcopal  Churches, 
are  either  word  for  word  from  the  Romish  Service- 
Books,  or  agree  for  substance.  Their  Saint's  Days 
and  Holy  Days,  their  fasts  and  feasts  —  fixed  and 
movable,  are  taken  from  the  Calendar  of  Rome. 

This  conformity  of  the  English  service  to  the  Ro- 
man ritual  seems  not  to  have  arisen,  originally,  from 
any  love  for  Popery,  but  from  a  fear,  on  the  part  of 
the  early  English  Reformers,  of  doing  violence  to 
public  prejudices,  by  a  sudden  and  entire  overturn 
of  all  the  consecrated  religious  associations  of  the 
people ;  and  a  hope  and  expectation  of  drawing  in 
the  Papists,  to  a  conformity  with  the  Reformed 
Church  of  England.*  And  for  some  time  their  an- 
ticipations seemed  likely  to  be  realized.  The  Pa- 
pists continued  to  attend  the  English  service,  until 
his  Holiness,  despairing  of  the  recovery  of  his  su- 
premacy by  fair  means,  interdicted  the  practice,  and 
excommunicated  Elizabeth.  But,  so  imposing  were 
the  services  of  the  English  cathedrals  in  the  days  of 
Elizabeth,  that  the  very  messengers  of  the  Pope  de- 
clared, "  that  they  wondered  the  Pope  should  be  so 
ill  informed  and  advised  [as]  to  interdict  a  Prince, 
whose  service  and  ceremonies  so  symbolize  with  his 
own."  f  And  it  is,  I  believe,  a  well-supported  asser- 


*  Stillingjleet,  in  his  "  Irenicum,"  asserts  this  unequivocally ;  and 
commends  the  Reformers  for  their  policy.  lie  calls  the  English 
Liturgy  "  a  bait"  for  the  Papists.  See  p.  122,  123,  2d  Ed.  166 2. 

t  Hume's  England,  Vol.  II.  ch.  38,  p.  572,  Alb.  ed.,  and  Vol. 
III.  ch.  40,  p.  69 ;  NeaCs  Pur.  Vol.  I.  p.  273 ;  De  Laune,  p. 
49. 


ITS   ADVANTAGES.  259 

tion,  that  Pope  Pius  V.  and  Gregory  XIII.  both, 
offered  to  confirm  the  English  Liturgy,  on  condition 
that  Elizabeth  would  acknowledge  the  supremacy 
of  Rome.*  Thus  stood  church  matters  in  the  days 
of  Elizabeth. 

Some  alterations  were  made  in  the  Prayer  Book 
by  James  I.  and  some  by  Charles  II. ;  "  yet,  so  as 
the  main  body  and  essentials  of  it  (as  well  in  the 
chiefest  materials,  as  in  the  frame  and  order  thereof) 
have  still  continued  the  same  unto  this  day."  This 
was  said  in  the  Preface  to  the  Prayer  Book,  in  the 
days  of  Charles  II.  (1661),  and  is  equally  true  now ; 
for  no  alterations  have  since  been  made  in  the  Eng- 
lish Book  of  Common  Prayer.  And  the  objections 
to  the  "  main  body  and  essentials "  of  the  English 
Common  Prayer  Book  —  that  they  are  borrowed 
from  Popery,  and  cause  the  English  Church  to  sym- 
bolize with  Popery  —  lie  with  full  weight  against  the 
"  chiefest  materials "  of  the  Common  Prayer  Book 
of  the  Protestant  Episcopal  Church  in  the  U.  S.  of 
America ;  for  in  most  essential  points  and  particulars 
the  two  books  are  alike.f 

*  De  Laune,  p.  48 ;  Neal,  Vol.  I.  p.  202,  also  p.  191,  192. 

Neal  says,  Pius  IV.  ;  but  this  must  be  a  mistake  or  misprint ; 
for  he  says  the  offer  was  made  in  1570  ;  but  Pius  IV.  died  1566. 
—  See  Hume,  ut  sup.  and  Mosheim,  Ecc.  Hist.  Vol.  III.  p.  91,  92, 
Harper's  ed. 

f  According  to  the  Rev.  M.  Boyle,  of  Boston,  a  clergyman  of 
the  Protestant  Episcopal  Church,  the  service-book  of  the  Ameri- 
can Episcopal  Church  differs  from  the  English  in  the  following 
particulars  :  (1)  "  A  shorter  form  of  absolution  is  allowed"  though 
"  the  English  one  is  most  generally  recited  in  Divine  service." 
(2)  "  The  Athanasian  creed  is  omitted."  ...  (3)  "  In  the  office 
of  Baptism,  the  sign  of  the  cross  may  be  dispensed  with  if  re- 


260  CONGREGATIONALISM. 

Regarding  Popery  as  the  "  Mystery  of  Iniquity  " 
—  the  grand  device  of  Satan  to  overthrow  the 
Church  of  God  —  we  cannot  but  consider  all  sym- 
bolizing with  this  system  of  abominations  as  alike 
unscriptural  and  dangerous. 

That  this  complicated  and  peculiar  ritual  of  the 
Episcopal  Church  is  not  required  by  the  New  Testa- 
ment, our  only  infallible  guide,  will  sufficiently  ap- 
pear on  the  most  cursory  examination  and  compar- 
ison. That  these  things  in  the  Episcopal  Church 
are  of  dangerous  tendency,  is  sufficiently  evident  to 
our  minds  from  the  history  of  English  Episcopacy. 
Repeatedly  has  the  Church  of  England  been  brought 
to  the  very  verge  of  Popery.  And  for  some  years 
past  her  Protestantism  has  been  most  seriously 
threatened  by  this  symbolizing  with  Popery,  which 
her  own  Prayer  Book  sanctions  —  yea,  requires  in 
her  members. 

The  reasons  why  Protestant  Episcopacy  in  Amer- 
ica has  not  developed  more  fully  this  same  Popish 
tendency,  are  sufficiently  obvious  to  such  as  consider 
that  this  Church,  as  an  independent  body,  has  ex- 
isted but  little  more  than  half  a  century,  and  has  been 
constantly  surrounded  by  influences  most  decidedly 
hostile  to  Romanism,  in  the  institutions  of  this  coun- 
try and  in  the  vast  predominance  of  dissenters  "  from 

quested."  .  .  .  (4)  "  The  marriage  service  has  been  considei-ably 
abridged."  (5)  "  In  the  general  service,  some  expressions  in  the 
English  Prayer  Book  .  .  .  are  altered  or  omitted."  (6)  "  A 
change  was,  of  course,  made  in  the  prayers  for  Rulers."  ...  (7) 
"  And  there  may  be  a  few  other  verbal  differences  of  minor  im- 
portance." —  Abridged  from  an  article  in  Enc.  llelig.  Knowl.  on  P. 
E.  Chh.  in  U.  S.  A. 


ITS   ADVANTAGES.  261 

the  bishop  of  Rome  and  all  his  detestable  enormi- 
ties." But  the  time  is  coming,  yea,  and  now  is, 
when  the  tendency  of  Episcopacy  to  countenance 
Popery,  as  a  system  of  religious  order  and  worship, 
will  be  more  apparent.* 

*  Since  the  above  was  written,  the  public  press  has  furnished 
k  a  most  remarkable  confirmation  of  our  apprehensions.  On  the 
2d  July,  1843,  a  young  man  was  ordained  by  Bishop  Onderdonk 
of  New  York,  who  openly  avowed  his  agreement  essentially  with 
the  Church  of  Rome  :  (1)  "  He  did  not  see  any  thing  to  prevent 
or  forbid  "  his  having  recourse  to  the  ministry  of  Rome,  if  denied 
admission  to  the  ministry  of  the  Protestant  Episcopal  Church  in 
this  country.  (2)  "  He  did  not  deem  the  dhTerences  between 
[the  P.  E.  Chh.]  and  the  Church  of  Rome  to  be  such  as  embraced 
any  points  of  faith."  (3)  "  He  was  not  prepared  to  pronounce 
the  doctrine  of  transubstantiation  an  absurd  or  impossible  doc- 
trine." (4)  "  He  does  not  object  to  the  Romish  doctrine  of  Pur- 
gatory as  denned  by  the  Council  of  Trent."  .  .  .  (5)  "  He  was 
not  prepared  to  say  whether  she  [the  Romish  Church]  or  the 
Anglican  Church  were  the  more  pure."  (6)  "  He  regarded  the 
denial  of  the  cup  to  the  laity  [in  the  administration  of  the  sacra- 
ment of  the  Lord's  supper]  as  a  mere  matter  of  discipline."  .  .  . 
(7)  "  He  believes  that  the  Reformation  from  the  Church  of  Rome 
was  an  unjustifiable  act,  and  followed  by  many  grievous  and  lam- 
entable results."  (8)  He  was  not  disposed  to  fault  the  Church 
of  Rome  for  usin  g  Apocryphal  Books ;  "  nor  was  he  prepared  to 
say  that  the  Holy  Spirit  did  not  speak  by  these  Books  Apocry- 
phal." (9)  "  He  considered  the  promise  of  conformity  to  the  doc- 
trine, discipline,  and  worship  of  the  P.  E.  Chh.  as  not  embracing 
the  39  Articles  in  any  close  and  rigid  construction  of  them,  but 
regarded  them  only  as  affording  a  sort  of  general  basis  of  concord 
—  as  those  which  none  subscribed  except  with  certain  mental  res- 
ervations and  private  exceptions ;  and  that  this  was  what  he  re- 
garded as  Bishop  White's  view."  —  He  further  declared  his  con- 
viction of  the  lawfulness  of  the  invocation  of  saints  —  thought  the 
souls  in  purgatory  might  be  benefited  by  our  prayers  —  received 
the  creed  of  Pope  Pius  IV.  so  far  as  it  was  a  repetition  of  the  de- 


262  CONGREGATIONALISM. 

I  have  now  frankly  expressed  some  of  our  reasons 
for  regarding  Episcopacy  as  less  scriptural  in  its 
order  and  worship  than  Congregationalism.  I  have 
spoken  of  the  system,  not  of  the  men  who  embrace  it. 
Towards  Episcopalians  —  so  far  as  they  exhibit  the 
spirit  of  Christ  —  we  cherish  the  kindest  and  most 
fraternal  feelings.  Their  ecclesiastical  polity  we  be- 
lieve to  be  unscriptural  in  many  particulars,  and  of 
dangerous  tendency;  and  as  honest,  conscientious 
men,  we  hesitate  not  to  say  what  we  think. 

THE   METHODIST   EPISCOPAL   CHURCH. 

The  grounds  of  our  preference  for  Congregation- 
alism over  the  Protestant  Episcopal  Church  having 
been  briefly  stated,  we  will  turn  next  to  the  Meth- 


crees  of  the  Council  of  Trent,  which  decrees  he  could  receive,  the 
damnatory  clauses  only  excepted,  etc.  etc. 

Notwithstanding  the  avowal  of  these  Popish  sentiments,  and  the 
solemn  protest  of  two  of  his  most  respectable  clergy,  the  Episco- 
pal Bishop  of  New  York,  with  the  concurrence  of  six  of  his  pres- 
byters, and  of  Bishop  Ives  of  North  Carolina,  (who  has  himself 
since  gone  over  to  Romanism,)  proceeded  to  ordain  this  Romanist 
as  a  minister  of  the  Protestant  Episcopal  Church  in  the  U.  S.  A. 
—  See  "A  Statement  of  Facts  in  Relation  to  the  Recent  Ordination 
in  St.  Stephen's  Church,  New  York,  by  Drs.  Smith  and  Anthon, 
1843." 

The  controversy  which  has  grown  out  of  this  matter,  has  de- 
veloped the  arbitrary  nature  of  the  power  claimed  by  high  church- 
men —  Puseyites.  It  seems,  that  a  bishop  claims  the  right  to  say 
what  motions  may  be  made  in  Convention,  and  to  refuse  to  put 
such  as  are  offensive  to  him ;  and  even  to  silence  and  put  down 
the  mover  of  any  such  motion.  —  See  an  account  of  the  doings  of 
the  Episcopal  Convention  in  New  York,  in  September,  1843. 


ITS    ADVANTAGES.  263 

odist  Episcopal  Church,  and  cursorily  examine  its 
constitution  and  discipline. 

(1)  "  The  government  of  this  church  is  strictly 
Episcopal."  So  says  one  of  its  leading  members. 
Another  says,  "  It  is  a  moderate  Episcopacy." 

Like  the  P.  E.  Church,  it  asserts  that  there  should 
be  three  orders  in  the  ministry  —  Bishops,  Elders,  and 
Deacons ;  and  its  Book  of  Discipline  contains  the 
substance  of  the  form  and  manner  of  making  and  or- 
daining these  officers,  which  is  found  in  the  Book  of 
Common  Prayer  of  the  Protestant  Episcopal  Church.* 
Their  bishops,  however,  claim  not  the  exclusive  right 
to  ordain,  and  may  themselves  be  ordained  by  pres- 
byters.f  They  are  regarded  as  superior  to  elders  in 
office  rather  than  grade.\  Still  they  appear  to  sym- 
pathize with  Episcopacy.  Soon  after  the  establish- 
ment of  an  '  Episcopate '  in  the  P.  E.  Church  of  U.  S., 
Dr.  Coke,  the  presiding  Methodist  bishop,  expressed 
his  entire  accordance  with  the  P.  E.  Church,  in  their 
order  and  discipline,  and  his  earnest  desire  for  a 
union  between  the  two  denominations^  And  though 
there  is  now,  perhaps,  less  sympathy  between  these 
hierarchies  than  ever  before,  yet,  as  late  as  1840,  this 
proposal  was  renewed  by  a  Protestant  Episcopal 
Bishop. ||  So  far,  then,  as  this  Church  approves  of 

*  See  The  Doctrines  and  Discipline  of  the  Methodist  Episcopal 
Church,  for  1856,  p.  122-149. 

f  Discipline,  p.  40. 

J  Zion's  Herald,  Oct.  6th,  1841. 

§  See  his  letters  to  Bishop  White,  in  Memoirs  of  P.  E.  Chh.  p. 
425-431. 

||  In  1840,  Bishop  Smith,  of  the  P.  E.  Church  in  Kentucky, 
addressed,  through  the  "  Protestant  and  Herald,"  a  letter  to  the 


264  CONGREGATIONALISM. 

the  Constitution  and  Discipline  of  the  P.  E.  Church, 
so  far  must  we  disapprove  of  Episcopal  Methodism. 

M.  E.  Church  in  Kentucky,  proposing  and  urging  a  union  of  the 
two  churches.  We  copy  a  few  paragraphs  from  the  letter,  to 
show  its  spirit.  The  Bishop  says :  — 

"  Between  the  members  of  the  Protestant  and  Methodist  Epis- 
copal Churches  in  these  United  States  the  sympathy  is  almost  uni- 
versal, that  they  approach  each  other  much  nearer  in  doctrine 
and  practice  than  any  two  other  denominations.  Why  are  they 
not  one  and  the  same  ? 

"  The  causes  out  of  which  the  Wesleyan  interest  first  arose,  and 
which  resulted  in  its  becoming  a  great  separate  branch  of  the 
Church  of  Christ  in  Great  Britain  and  America,  no  longer  exist ; 
or  if  they  do  exist,  are  not  in  the  slightest  degree  applicable  to  the 
relative  positions  of  Episcopalians  and  Methodists  in  this  country ; 
and  if  the  CAUSES  of  separation  have  ceased,  how  unwise  or  even 
criminal  must  it  not  be,  for  the  separation  to  continue. 

******** 

"  Can  a  reunion  take  place  ?  The  answer  depends,  first,  perhaps, 
on  the  question,  how  far  each  side  is  wedded  to  its  own  pecu- 
liarities, inconsiderable  as  they  are  ;  then,  on  the  measure  of  real 
Christian  love  and  sympathy  pervading  both  sides ;  and  then,  on 
the  willingness  to  make  mutual  concessions. 

"  The  writer  speaks  solely  in  his  own  individual  capacity,  when 
he  says,  that  there  is  no  measure  of  concession,  reasonable  or  un- 
reasonable, not  absolutely  involving  principle,  which  he  would  not 
be  willing  to  make,  in  view  of  an  end  so  unspeakably  auspicious 
and  desirable.  He  would  be  cheerfully  willing  to  adopt  a  modi- 
fied itineracy,  love  feasts,  and  class  meetings,  and  to  take  such 
gradual,  but  prospective  measures  for  reunion  as  should  shock  no 
man's  prejudices,  and  take,  if  necessary,  a  generation  to  bring 
about  a  perfect  union. 

"  On  the  part  of  the  Methodists,  all  that  would  be  necessary  would 
be  a  gradual  return  to  the  use  of  some  Form  of  Common  Prayer ; 
and  a  slight  concession  to  the  Episcopalians  upon  the  question  of 
a  succession  in  the  Episcopacy."  —  N.  Y.  Obseri-cr,  Xov.  21,  1840. 

Quite  recently  movements  have  been  made  in  England  to  bring 
about  an  ecclesiastical  union  between  the  Wesleyan  Methodist 


ITS   ADVANTAGES.  265 

(2)  Another  objection  to  this  church  organization 
is,  that  it  is  National,  or  Provincial,  in  its  character. 
All  the  M.  E.  societies  (or  churches,  we  should  call 
them,)  in  the  U.  S.  were  once  recognized  as  parts  of 
one  great,  National  Church;  but  since  the  great 
schism  on  the  slavery  question,  the  U.  S.  have  been 
divided  into  two  ecclesiastical  provinces,  and  the 
M.  E.  Church  has  become  provincial  in  its  character. 
But,  for  neither  provincial  nor  national  churches  can 
we  find  any  authority  in  the  New  Testament. 

In  order  to  understand,  and  more  fully  to  appre- 
ciate the  character  and  workings  of  the  Methodist 
Episcopal  system  of  church  order  and  government  in 
the  United  States,  let  us,  first,  take  a  general  view 
of  this  compact  and  symmetrical  organism,  as  pre- 
sented in  the  "  Discipline  of  the  Methodist  Episcopal 
Church,"  1856.  Beginning  with  the  individual  soci- 
eties, we  find  that  these  are  organized  into  "classes" 
of  about  twelve  persons  each,  over  each  of  which  is 
placed  a  "  Leader,"  who  has  the  general  supervision 
and  care  of  the  members,  and  is  required  to  report  to 
the  minister  of  the  Society  the  state  of  the  class  every 
week.  Every  Methodist  society  is  placed  in  what  is 
called  a  "  Circuit,  or  Station,"  in  which  there  may 
be  several  societies  and  preachers.  These,  with  the 
class  leaders  and  stewards  (who  are  the  treasurers  of 
the  societies)  are  placed  under  the  general  supervision 
of  an  elder,  deacon,  or  preacher,  who  has  the  special 
charge  of  the  circuit.  Each  "  circuit "  goes  to  form  a 


Establishment  and  the  Church  of  England.  The  subject  has  been 
introduced  into  Parliament,  as  we  learn  from  the  newspapers,  and 
into  the  Convocation  of  Canterbury ;  but  without  success. 

23 


266  CONGREGATIONALISM. 

part  of  a  "  District,"  over  which  is  placed  what  is 
called  a  "  Presiding  Elder ; "  who  holds  to  the  several 
circuits  in  his  district  very  much  the  same  relation 
which  the  elder  in  special  charge  of  a  circuit  holds  to 
all  in  that  circuit.  The  several  districts,  in  their  turn, 
are  united  together  in  what  is  termed  an  "  Annual 
Conference ; "  which  may  embrace  within  its  bounds 
all  the  districts,  circuits,  and  societies  of  an  entire 
State,  or  the  adjacent  parts  of  several  States.  Fi- 
nally, all  the  Annual  Conferences  are  bound  together 
by  what  is  called  a  "  General  Conference  ;  "  which  is 
the  ultimate  appeal,  and  the  supreme  power  of  the 
Methodist  Episcopal  Church. 

Thus  it  appears,  that  the  organization  of  this 
church  is  as  complete  and  compact  as  human  inge- 
nuity can  well  conceive.  From  the  class  of  twelve 
persons,  with  its  appointed  leader,  up  to  the  con- 
trolling power  of  this  whole  organism,  the  system  is 
perfect,  —  a  wheel  within  a  wheel,  all  working  as 
moved  by  the  supreme  power,  the  General  Conference. 

(3)  Our  objection  to  this  organization  is,  that  it  is 
not  scriptural.  Who  hath  required  such  a  cunningly 
devised  system  of  church  government  at  your  hands  ? 

And  we  particularly  object,  that  ihis  organiza- 
tion places  the  government  of  the  M.  E.  Church  abso- 
lutely in  the  hands  of  its  ministers  and  office-bearers, 
to  the  exclusion  of  the  body  of  the  church,  where 
Christ  and  his  apostles  originally  placed  all  church 
power. 

The  general  government  of  this  church  is  in  the 
hands  of  convocations  of  the  clergy  and  official  per- 
sons of  the  M.  E.  Church,  called  " Conferences"  Of 
these,  there  are  three  sorts  —  General,  Annual,  and 


ITS   ADVANTAGES.  267 

Quarterly  Conferences.  The  "  General  Conference  " 
is  composed  of  one  member  for  every  twenty-one 
members  of  each  Annual  Conference, —  all  ministers ; 
meets  once  in  four  years ;  and  has  "  full  powers  to 
make  rules  and  regulations  for  [the]  church,"  under 
certain  limitations  and  restrictions.*  The  M.  E. 
Church  North  contains  thirty-nine  ecclesiastical  di- 
visions, called  "  Annual  Conferences,"  including 
Oregon,  California,  and  Liberia,  each  of  which  di- 
visions holds  a  yearly  convocation  of  the  clergy, 
called  the  Annual  Conference.  These  are  made  up 
of  "  all  the  travelling  preachers  —  both  those  who  are 
in  full  connection  and  those  who  are  on  trial."  The 
Bishops  appoint  the  times  of  holding  these  Confer- 
ences, and  a  Bishop,  or  a  presiding  Elder  appointed 
by  him,  presides  in  them ;  or,  in  case  of  failure  of 
these,  a  presiding  officer  may  be  chosen  by  the  Con- 
ference. These  Annual  Conferences  have  the  care 
of  the  church  within  their  respective  bounds.  The 
general  condition  of  the  ministers  and  societies  is  in- 
quired into ;  also  "  what  amounts  are  necessary  for 
the  superannuated  preachers,  and  the  widows  and  or- 
phans of  preachers,  and  to  make  up  the  deficiencies 
of  those  who  have  not  obtained  their  regular  allow- 
ance on  the  circuits ;  and,  what  has  been  collected 
for  Mission,  Sunday  School,  Tract,  and  Bible  Society 
purposes.  This  Conference  likewise  attends  to  the 
electing  and  ordaining  of  deacons  and  elders,  and 
inquires  where  the  preachers  of  the  Conference  are 
to  be  stationed  during  the  year ;  their  appointments, 


*  Discipline,   p.  32—10. 


268  CONGREGATIONALISM. 

and  those  of  the  presiding  elders  being  fixed  and 
changed  by  the  Bishops.* 

The  "  Quarterly  Conferences "  are  composed  of 
"all  the  travelling  and  local  preachers,  exhorters, 
stewards,  and  class  leaders  of  the  circuit  or  station, 
and  none  else  ; "  though  the  male  superintendents  of 
Sunday  Schools  and  the  Missionary  Committee  have 
a  right  to  sit  and  act  with  the  Conference  while 
questions  relative  to  these  objects  are  before  the 
Conference ;  but  at  no  other  time.f  The  Presiding 
Elder  of  the  District,  or  "the  preacher  in  charge" 
presides  over  this  Conference;  the  regular  business 
of  which  is,  to  hear  complaints,  and  to  receive  and 
try  appeals ;  to  get  an  estimate  of  the  amount  nec- 
essary for  fuel,  and  table  expenses  for  the  family  or 
families  of  the  preacher  or  preachers  of  the  circuit  or 
station  ;  to  take  cognizance  of  all  the  local  preachers 
in  the  circuit  or  station ;  to  license  proper  persons  to 
preach,  and  renew  their  license  annually ;  to  recom- 
mend to  the  Annual  Conference  suitable  candidates 
in  the  local  connection  for  deacon's  or  elder's  orders 
and  for  admission  on  trial  in  the  travelling  connec- 
tion ;  and  to  try,  suspend,  expel,  or  acquit  any  local 
preacher  in  the  circuit  or  station  against  whom 
charges  may  be  brought;  to  appoint  stewards  (the 
preacher  in  charge  having  the  right  to  nominate) ;  and 
generally,  to  look  after  the  local  affairs  of  the  circuit 
or  station.^: 

The    General   Conference,   composed  entirely  of 


*  Discipline,  p.  34-37,  40,  43,  45,  47. 
f  Discipline,  p.  37,  38,  Chap.  III.  §  4. 
J  Discipline,  p.  37-40. 


ITS   ADVANTAGES.  269 

travelling  preachers,  elects  and  ordains  the  bishops ; 
the  bishops  preside  in  the  Conferences,  form  the  Dis- 
tricts according  to  their  judgment,  fix  the  appoint- 
ments of  preachers;  in  the  intervals  of  the  Confer- 
ences, change,  receive,  and  suspend  preachers,  "  as 
necessity  may  require  and  as  the  discipline  directs  ; " 
travel  through  the  connections  at  large ;  oversee  the 
spiritual  and  temporal  business  of  the  church  ;  ordain 
bishops,  elders,  and  deacons ;  and  decide  all  ques- 
tions of  law  in  an  Annual  Conference,  subject  to  an 
appeal  to  the  General  Conference.*  In  addition 
to  these  important,  responsible  duties,  the  bishops 
choose,  station,  and  change  the  Presiding  Elders ; 
whose  business  it  is  to  travel  through  their  appointed 
districts,  and,  in  the  absence  of  the  bishop,  take 
charge  of  all  the  elders  and  deacons,  travelling  and 
local  preachers,  and  exhorters  in  his  district;  to 
change,  receive,  and  suspend  preachers  and  fill  va- 
cancies in  his  district,  during  the  intervals  of  the 
conferences  and  in  the  absence  of  the  bishop ;  and  in 
general,  "to  oversee  the  spiritual  and  temporal  busi- 
ness of  the  church  in  his  district."  f  Next  to  the 
Presiding  Elder,  in  this  hierarchal  system,  is  the 
Elder,  Deacon,  or  Preacher,  who  has  "the  special 
charge  of  a  circuit."  It  is  his  duty  to  see  that  the 
other  preachers  in  his  circuit  "  behave  well,  and  want 
nothing  ; "  to  renew  the  tickets  for  the  admission  of 
members  into  love  feasts,  quarterly ;  to  regulate  the 
bands  (little  associations  of  three  or  four  believers 
for  personal,  religious  improvement) ;  and  to  meet 

*  Discipline,  p.  40-43. 
f  Discipline,  p.  43-45. 

23* 


270  CONGREGATIONALISM. 

the  steward  and  leaders  as  often  as  possible  ;  to 
examine  the  accounts  of  the  stewards ;  to  appoint 
all  the  Class  Leaders,  and  "  to  change  them  when  he 
sees  it  necessary ; "  to  receive,  try,  and  expel  mem- 
bers, according  to  the  form  of  the  Discipline ;  and 
generally,  to  look  after  the  temporal  and  spiritual  in- 
terests of  his  circuit.* 

The  discipline  provides  (Part  I.  ch.  9,  §  4),  that 
an  accused  member  shall  be  brought  to  trial  before 
the  society  of  which  he  is  a  member,  or  a  select  num- 
ber of  them,  in  the  presence  of  a  bishop,  elder,  or 
deacon,  or  preacher;  and  if  found  guilty,  expelled. 
But  if  the  minister  or  preacher  differ  in  judgment 
from  the  majority  of  the  society,  or  the  select  num- 
ber, concerning  the  innocence  or  guilt  of  the  accused 
person,  the  trial,  in  such  case,  may  be  referred  by 
the  minister  or  preacher  to  the  ensuing  Quarterly 
Conference,  which  shall  finally  determine  the  case. 
Excluded  members,  also,  have  the  right  of  appeal  to 
this  Conference. 

In  relation  to  the  admission  of  members  to  the 
church,  it  does  not  appear  from  the  Discipline  that 
the  churches,  or  local  societies  of  believers,  are  called 
to  vote.  Part  I.  ch.  2,  §  2,  p.  30,  directs  that "  none  be 
received  into  the  church  until  they  are  recommended 
by  a  leader  with  whom  they  have  met  at  least  six 
months  on  trial,  and  have  been  baptized ;  and  shall 
on  examination  by  the  minister  in  charge,  before  the 
church,  give  satisfactory  assurances,  both  of  the  cor- 
rectness of  their  faith  and  their  willingness  to  ob- 
serve and  keep  the  rules  of  the  church."  And  in  order 

*  Discipline,  p.  58-63. 


ITS   ADVANTAGES.  271 

to  be  more  exact  in  receiving  and  excluding  members, 
the  official  minister  or  preacher  is  directed,  at  every 
quarterly  meeting,  to  read  the  names  of  those  that 
are  received  into  the  church,  and  also  those  that  are 
excluded  therefrom.  But  from  all  this,  it  does  not 
appear  that  a  vote  of  the  church  is  essential  to  the 
reception  or  the  rejection  of  a  member. 

Now,  from  this  brief  and  summary  survey  of  the 
order  and  discipline  of  the  Methodist  Episcopal 
Church  (North)  of  the  U.  S.  it  must  be  apparent, 
that  the  government  of  this  church  is  not  in  the  hands 
of  the  brethren  of  the  church,  where  Christ  and  his 
apostles  placed  it,  and  where  it  long  remained  ;  but 
has  been  engrossed,  almost  completely,  by  the  min- 
isters of  the  church. 

John  Wesley  was  certainly  right,  when  he  said  of 
himself  and  his  Methodist  friends,  —  WE  ARE  NO 
REPUBLICANS.*  And  Richard  Watson,  a  standard 
writer  among  the  Methodists,  but  echoed  Mr.  Wes- 
ley's sentiments,  when  he  said :  "  A  popular  form  of 
church  government  .  .  .  could  only  be  tolerable,  in 
very  small,  isolated  societies,  and  that  in  times  of 
their  greatest  simplicity  and  love."  f  Mr.  Wesley's 
notions  of  church  government  were  highly  monarch- 
ical, if  not  despotic.  Bishop  Coke  and  Asbury  tell 
us,  that  "  Mr.  Wesley,  as  the  venerable  founder 
(under  God)  of  the  whole  Methodist  Society,  gov- 


*  See  Letter  to  John  Mason.  —  "  As  long  as  I  live,"  said  Mr. 
Wesley,  "  the  people  shall  have  no  share  in  choosing  either  stew- 
ards or  leaders  among  the  Methodists." 

f  Theol  Institutes,  Part  IV.  ch.  1,  republished  in  New  York  by 
M.  E.  Book  Concern. 


272  CONGREGATIONALISM. 

erned  without  any  responsibility  whatever.  .  .  .  He 
was  the  patron  of  all  the  Methodist  pulpits  in  Great 
Britain  and  Ireland  for  life ;  the  sole  right  of  nomina- 
tion being  invested  in  him  by  all  the  deeds  of  settle- 
ment ;  which  gave  him  exceeding  great  power."  * 

The  present  Methodist  Episcopal  Church  in  the 
United  States,  received  its  first  bishops  from  the 
hands  of  Mr.  Wesley ;  and  if  not  actually  organized 
by  him,  was  shaped,  and  for  some  time  controlled,  by 
men  imbued  with  his  spirit.  The  first  preachers  of 
the  denomination  in  this  country,  came  from  Ireland 
and  England,  in  1766-1771 ;  and  in  1784  Mr.  Wes- 
ley sent  over  three  regularly  ordained  clergy ;  but 
"preferring  the  episcopal  mode  of  church  govern- 
ment to  any  other,  he  solemnly  set  apart,  by  the  im- 
position of  his  hands  and  prayer,  one  of  them, 
namely,  Thomas  Coke,  doctor  of  civil  law,  late  of 
Jesus  College,  in  the  University  of  Oxford,  and  a 
presbyter  of  the  Church  of  England,  for  the  episcopal 
office,  and  having  delivered  to  him  letters  of  epis- 
copal orders,  commissioned  and  directed  him  to  set 
apart  Francis  Asbury,  then  General  Assistant  of  the 
Methodist  Society  in  America,  for  the  same  epis- 
copal office,"  &c.  And  Mr.  Asbury  having  been  set 
apart  accordingly,  was,  with  Mr.  Coke,  then  received 
by  the  General  Conference,  held  at  Baltimore,  as 
their  bishops,  "  being  fully  satisfied  of  the  validity 
of  their  episcopal  ordination."  f 

It  is  for  the  reader  to  judge  between  Episcopal 


*  See  Bishop  Hedding  on  Meth.  Discip.,  Z  ion's  Herald,  Dec.  1, 
1841. 

f  Diwipline,  p.  13  and  14. 


ITS   ADVANTAGES.  273 

Methodism  and  Congregationalism,  "  whether  of  the 
twain  "  is  the  more  scriptural  in  its  character. 

PBESBYTERIANISM. 

Let  us  next  look  at  Presbyterianism.  I  denomi- 
nate this  aristocratical,  because  it  recognizes  no  pre- 
siding and  controlling  head,  under  the  title  of  a 
bishop,  but  commits  the  government  of  the  church 
to  the  ministers  and  a  few  select  persons  from  the 
churches.  Its  clergy  are  all  on  a  footing  of  equality. 
Each  congregation  has  the  right  of  electing  its  own 
officers.*  These  consist  of  a  pastor,  ruling  elders,  and 


*  They  cannot,  however,  call  a  pastor  except  it  be  through  the 
Presbytery  to  which  the  church  belongs.  Neither  can  they  have 
a  pastor  ordained  or  installed  over  them,  except  it  be  by  the  con- 
sent and  concurrence  of  their  own  presbytery,  and  that  with 
which  the  candidate  is  connected.  —  See  "Form  of  Goo."  ch.  15 
and  16.  I  am  now  speaking  of  American  Presbyterianism.  In 
Scotland,  Presbyterianism  is  the  Established  and  endowed  relig- 
ion of  the  State.  This  took  place  in  1592,  after  a  struggle  of 
about  fifty  years  with  Popery  and  Prelacy;  and,  after  several 
changes,  was  confirmed  soon  after  the  Revolution  in  1688;  and 
thus  has  continued  to  the  present  time.  This  connection  of 
Church  and  State  has  given  the  State  a  right  to  legislate  for  the 
Church,  and  has  introduced  the  law  of  Lay  Patronage.  This  law 
takes  from  the  several  parishes  the  right  to  elect  their  pastors. 
The  patron  of  the  living  has  the  right  to  present  any  duly  qualified 
minister  to  a  vacant  parish ;  and  the  presbytery,  within  whose 
bounds  the  vacant  parish  lies,  is  obliged  to  receive  such  presented 
minister.  Great  opposition  to  this  law  has  of  late  appeared ;  and 
the  Presbyterian  Church  is  now  in  a  ferment  upon  this  subject. 

In  other  respects,  the  order  and  government  of  the  Scottish 
Kirk  is  substantially  the  same  with  the  Presbyterian  Church  of 


274  CONGREGATIONALISM. 

deacons,  in  number  according  to  the  wants  of  the 
congregation.  Thus  far  the  difference  between  Con- 
gregationalism and  Presbyterianism  is  not  so  essen- 
tial: but,  from  this  point  the  two  denominations 
rapidly  diverge. 

(1)  A  radical  difference  between  us  is  found  in 
our  definitions  of  a  church.     One  of  the   "radical 
principles  of  Presbyterian  church  government  is,  that 
the  several  different  congregations  of  believers,  taken 
collectively  constitute  one  church  of  Christ,  called  em- 
phatically—  The   Church"*      This  principle  is  the 
groundwork   of    all    our   differences   in    respect    to 
church  government  and  discipline. 

(2)  Acting  upon  this  principle  each  Presbyterian 
congregation  is  governed,  not  by  the  united  brethren 
thereof,  but  by  "  The  Church  Session;"  that  is,  by 
the  pastor  and  ruling  elders  of  the  congregation,  who 
are  "  charged  with  maintaining  the  spiritual  govern- 
ment of  the  congregation :  for  which  purpose,  they 
have    power  to   inquire   into   the    knowledge   and 
Christian  conduct  of  the  members  of  the  Church  ;  to 
call  before  them  offenders  and  witnesses,  being  mem- 

the  United  States  —  McCulloch,  vol.  ii.  ch.  7,  §  3.  —  Blackwood's 
Mag.  for  Dec.  1840  and  Aug.  1841. 

Since  the  above  was  written,  this  ferment  has  burst  forth  into 
a  secession  of  nearly  five  hundred  ministers  of  the  Church  of 
Scotland,  embracing  a  large  proportion  of  the  piety  and  talent  of 
the  Establishment.  These  men  have  separated  from  the  National 
Kirk,  surrendered  their  livings,  organized  themselves  into  a  new 
body,  under  the  title  of  The  Free  Church  of  Scotland,  and  thrown 
themselves  on  the  voluntary  contributions  of  the  people  for  a  sup- 
port. 

*  See  "  Form  of  Government  of  Presbyterian  Chh.  in  U.  S"  p. 
3D7.  I8mo.  1821. 


ITS   ADVANTAGES.  275 

bers  of  their  own  congregation,  and  to  introduce 
other  witnesses,  where  it  may  be  necessary  to  bring 
the  process  to  issue,  and  when  they  can  be  procured 
to  attend ;  to  receive  members  into  the  church ;  to 
admonish  and  rebuke,  to  suspend,  or  exclude  from 
the  sacraments  those  who  are  found  to  deserve  cen- 
sure ;  to  concert  the  best  measures  for  promoting  the 
spiritual  interests  of  the  congregation ;  and  to  ap- 
point delegates  to  the  higher  judicatories  of  the 
church."  * 

Thus  it  appears,  that  "  The  Church  Session "  is, 
virtually,  the  church.  A  few  leading  men  are  in- 
vested with  authority  to  control  and  manage  all  the 
affairs  of  the  congregation.  And  these  men  are  per- 
manent officers,  independent  of  the  congregation,  and, 
after  their  election,  not  subject  at  all  to  the  control- 
ling voice  of  the  brethren.  They  can  be  removed 
from  office  only  by  death,  or  regular  trial  for  misde- 
meanors. I  speak  particularly  of  the  ruling  elders, 
who  are  considered  as  the  representatives  of  the  con- 
gregation. The  pastor,  if  obnoxious,  may  undoubt- 
edly be  induced  to  remove  by  other  means ;  but  not 
without  the  concurrence  of  the  Presbytery.  The  gov- 
ernment of  each  congregation  is,  then,  to  all  intents 
and  purposes,  aristocratical. 

(3)  From  the  decisions  of  this  court,  The  Session, 
an  appeal  may  be  made  to  a  higher,  called  "  The 
Presbytery"  This  is  composed  "of  all  the  minis- 
ters, and  one  ruling  elder  from  each  congregation 
within  a  certain  district,"  larger  or  smaller,  accord- 
ing to  circumstances.  The  Presbytery  has,  substan- 

*  Plan  of  Gov.  oh.  10,  §  6. 


276  CONGREGATIONALISM. 

tially,  the  same  power  over  all  the  congregations 
within  its  limits,  that  the  Church  Session  has  over  a 
single  congregation. 

(4)  From  the  decisions  of  this  second  judicatory, 
an  appeal  may  be  made  to  a  third,  called  "  The  Sy- 
nod"    This  is  composed  of  the  ministers  and  elders 
of  at  least  three  presbyteries.     This  court  exercises 
a  controlling  influence  and  authority  over  all  the 
presbyteries,  church  sessions,  and  congregations  with- 
in its  bounds. 

(5)  From  this  body  an  appeal  may  be  carried  up 
to  the  "  GENERAL  ASSEMBLY  ; "  which  is  the  highest 
judicatory  of  the  Presbyterian  church.     This  is  the 
end  of  controversy ;  or,  perhaps  I  should  say  —  the 
reservoir  into  which  all  obstinate  controversy  finally 
runs,  there  to  be  disposed  of  as  it  best  can  be.*  This 
body  is  thus  constituted :  Every  presbytery  is  enti- 
tled to  send  one  minister  and  one  ruling  elder ;  and, 
if  the  presbytery  embraces  more  than  nine  ministers, 
it  may  send  two  ministers,  and  an  equal  number  of 
ruling  elders ;  and  so  on,  one  minister  and  one  elder 
for   every  nine   ministers   in   any  presbytery.     The 

*  THE  SECESSION  CHURCH  OF  SCOTLAND,  a  large  and 
increasing  body  of  Presbyterians,  differs  from  the  Established 
Church  (1)  in  having  no  General  Assembly;  the  Synod,  which 
meets  twice  a  year,  being  their  highest  Ecclesiastical  court ;  (2) 
in  abjuring  patronage ;  (3)  in  giving  the  right  to  choose  its  own 
pastor,  to  the  communicants  of  each  congregation.  —  McCulloch, 
ut  sup.  Sect.  4. 

The  "New-School"  Presbyterians  (as  they  are  often  called) 
of  this  country,  agree  with  the  Secession,  in  making  their  Sy- 
nods the  highest  judicatory  body.  Their  General  Assembly, 
which  meets  but  once  in  three  years,  has  no  appellate  jurisdic- 
tion. 


ITS    ADVANTAGES.  277 

General  Assembly  has  the  same  authority  over  the 
whole  Church  that  each  of  the  inferior  judicatories 
has  over  the  particular  portion  assigned  to  its  care. 
It  is  the  bond  of  union  among  all  the  congregations. 
It  is  1he  General  Assembly  of  the  Presbyterian 
Church  in  the  United  States —  The  Presbyterian 
Church  itself. 

No  one  will  deny  that  this  system  of  church  gov- 
ernment is  orderly  and  methodical;  that  its  move* 
ments  are  systematic  and  regular :  but  the  question 
at  issue  is  —  Where  is  the  Scriptural  model  and  au- 
thority for  all  this  ?  I  go  not  into  the  specification 
of  objections  to  this  system —  I  will  not  dwell  upon 
the  recent  developments  of  the  workings  of  this  con- 
solidated system;  but,  with  the  Scriptures  in  his 
hands,  I  put  it  to  any  unbiassed  mind  to  decide, 
which  is  the  more  Scriptural  form  of  church  gov- 
ernment, the  Presbyterian  or  the  Congregational. 

OTHER  DENOMINATIONS. 

The  Lutheran  Church  on  the  Continent  of  Europe, 
holds  an  intermediate  position  between  Episcopacy 
and  Presbyterianism,  except  in  Denmark  and  Sweden, 
where  the  Episcopal  form  prevails  —  or  rather,  Ro- 
manism "  with  its  offensive  parts  lopped  off." 

The  sovereigns  of  the  respective  countries  in 
which  Lutheranism  is  established,  "  possess  the  su- 
preme power  in  Ecclesiastical  affairs."  The  highest 
Ecclesiastical  tribunal  is  the  Consistory,  which  is 
composed  of  civil  and  ecclesiastical  jurists,  who 
manage  the  affairs  of  the  Church  in  the  name  of 

24 


278  CONGREGATIONALISM. 

their  respective  sovereigns.  Where  the  Episcopal 
form  prevails,  it  is  rather  on  the  ground  of  expedi- 
ency, than  from  any  belief  in  its  Divine  origin  :  "  for 
the  Lutherans  are  persuaded,  that,  by  Divine  right, 
there  is  no  difference  of  rank  and  prerogatives  among 
the  ministers  of  the  Gospel."  *  They  admit  of  Su- 
perintendents—  sometimes  called  inspectors,  seniors, 
or  presidents  —  who  have  the  oversight  of  ministers 
and  ecclesiastical  affairs,  but  are  superior  to  other 
ministers  only  in  office.  The  churches  use  liturgies, 
practise  confirmation,  confession,  and  absolution. 
Their  liturgies,  though  essentially  the  same  in  the 
articles  of  religion,  differ  widely  in  different  countries ; 
and  are  much  more  simple  than  those  of  strictly 
Episcopal  Churches,  and  admit  of  more  liberty  in 
using  them. 

It  is  deemed  unnecessary  to  go  into  any  further 
comparison  of  different  forms  of  church  order  and 
discipline.  All  other  denominations  are  believed  to 
recognize  more  or  less  of  the  general  principles  of 
government  which  have  been  already  considered ; 
and  may  be  classed  under  one  or  other  of  these  great 
denominations,  as  the  peculiarities  of  one  or  the 
other  predominate.  The  Calvinist  Baptists  are  Con- 
gregationalists  in  their  government.  Indeed,  they 
are  one  with  us,  so  far  as  the  principles  of  church 
polity  are  concerned.  The  Freewill  Baptists  recog- 
nize a  form  of  government,  and  order,  substantially 
Congregational.  "  Government  is  vested  primarily 
in  the  churches,  which  are  usually  composed  of  such 

*  Mosheim,  B.  IV.  Cent.  XVI.  Part  II.  ch.  1,  §  3, 4. 


ITS  ADVANTAGES.  279 

believers  as  can  meet  together  for  worship."  *  The 
Protestant  Methodists,  or  Reformed  Methodists  have 
introduced  into  their  government  the  representative 
principle  —  allowing  the  laity  an  equal  voice  with 
the  clergy  in  their  church  judicatories.  They  do  not 
recognize  the  order  of  bishops,  as  distinct  from  that 
of  elders ;  but,  in  most  other  particulars,  symbolize 
with  the  Protestant  Episcopal  Church,  in  their  gov- 
ernment "  The  Christian  Connection "  maintain 
the  strict  independence  of  the  churches.  So  do  the 
Unitarians. 

Believing  Congregationalism  to  be  entirely  Scrip- 
tural, we  are  constrained  to  regard  this  form  of  church 
order  and  discipline  as  more  correct  and  Scriptural 
than  any  other,  in  just  that  proportion  in  which  any 
other  varies,  in  essential  particulars,  from  this.  And 
in  the  maintenance  of  this  opinion  of  our  favorite 
model,  we  do  not  regard  ourselves  as  guilty  of  any 
arrogance  in  relation  to  other  systems ;  for,  consist- 
ently with  our  principles,  we  can  do  no  less  than  to 
esteem  our  own  above  all  others.  We  maintain  that 
the  Scriptures  are  a  sufficient  guide  to  all  that  is  es- 
sential to  the  good  order  and  correct  discipline  of  a 
church  of  Christ.  We  have  carefully  examined  the 
Scriptures  to  ascertain  what  this  order  and  discipline 
should  be ;  and  have  arrived  at  conclusions,  which 
these  pages  partially,  at  least,  detail.  We  have  com- 
pared this  system  with  others,  and  have  briefly  de- 
tailed the  result :  and  if,  in  our  investigations  and 

*  Elder  Beede,  in  Rclig.  Encyclopedia.  See  also  the  Appen- 
dix to  their  "  Treatise  on  the  Faith  of  the  F.  W.  B." 


280  CONGREGATIONALISM. 

our  deductions  we  have  not  erred,  then,  in  our  con- 
clusion we  are  correct,  that  —  of  all  the  systems  of 
church  government  known  to  us,  Congregationalism 
is  the  most  Scriptural.  And  this  we  conceive  to  be 
one  of  the  advantages  —  and  not  a  trifling  one, 
either — which  this  system  possesses  over  every  other. 

II.  Another  advantage  of  Congregationalism  is, 
that  it  encourages  self-government  beyond  that  of  any 
other  system. 

In  proportion  as  you  abridge  men  of  the  privilege 
of  governing  themselves,  and  deprive  them  of  the 
inducements  to  attempt  it,  in  just  that  degree  you 
encourage  the  doctrine  that  they  are  incapable  of 
self-government,  and  discourage  all  attempts  to  exer- 
cise this  inalienable  and  all-important  right.  Now, 
the  Congregational  system  of  church  government, 
beyond  all  others,  encourages  every  man  to  exercise 
this  important  birthright.  It  teaches  him  that  Christ 
has  intrusted  the  management  of  his  kingdom  upon 
arth  to  the  hands  of  his  people,  with  certain  general 
rules  for  their  guidance.  And  he  who  has  learned 
from  the  Scriptures  that  Christ  has  committed  such 
interests  to  his  people,  will  not  be  slow  to  perceive, 
that  if  men  are  judged  competent  to  manage  affairs 
which  pertain  to  their  eternal  interests,  there  is  a 
gross  inconsistency  in  denying  their  ability  to  man- 
age affairs  which  pertain  only  to  the  present  life. 
The  direct  tendency  of  this  system  of  church  gov- 
ernment, then,  is  to  a  democratical  form  of  State 
government. 

The  early  English  Congregationalists  seem  to 
have  had  no  design  upon  the  State  when  they  as- 
serted their  rights  as  Christians ;  indeed,  they  ex- 


ITS   ADVANTAGES.  281 

pressly  avowed  their  cordial  attachment  to  the  mo- 
narchical, and  all  but  despotic  government  under 
which  they  lived.  And  this  was  true  of  the  Brown- 
ists  even,  the  pioneers  of  our  denomination,  who 
were  rigid  separatists  from  the  Episcopal  Church, 
and  often  violent  in  their  denunciations  against  those 
who  upheld  it ;  and  who  denied  the  right  of  State 
governments  to  interfere  at  all  with  the  affairs  of  the 
churches. 

Penry,  one  of  the  last  of  the  Brownists  who  suf- 
fered death  for  his  religious  sentiments  during  the 
reign  of  Elizabeth,  when  accused  of  disloyalty,  pro- 
tested against  the  accusation ;  declaring  that  the 
queen  had  a  daily  remembrance  in  his  prayers ;  and 
with  his  dying  breath,  sent  to  her  majesty  the  assur- 
ance of  his  loyalty.*  Nevertheless,  the  politicians 
of  those  times  were  not  slow  to  perceive  the  natural 
tendency  of  these  principles  of  church  government ; 
and  could  not  be  persuaded  that  the  men  who 
claimed  independence  in  church  matters,  did  not  aim 
at  the  same  independence  in  civil  affairs.  Hence  it 
was,  that  the  persecution  of  the  Brownists  during 
Elizabeth's  arbitrary  reign,  was  even  more  violent 
than  that  of  the  Protestants  under  the  bloody  Mary, 
Elizabeth's  Popish  predecessor. 

However  it  may  have  been  with  the  English  Inde- 
pendents while  they  remained  in  their  native  land,  it 
is  very  obvious  that  the  Leyden  church  early  enter- 
tained democratical  prepossessions  in  respect  to  civil 


*  See  an  account  of  Penry's  martyrdom  in  Waddington's  Life 
of  John  Penry,  or  in  the  History  of  Congregationalism.  See  note, 
ante,  p.  14. 

24* 


282  CONGREGATIONALISM. 

government.  How  much  influence  their  residence  in 
Holland  may  have  had  in  modifying  their  views,  it 
is  difficult  to  say ;  but  it  is  certain  that  the  very  first 
act  of  the  emigrating  Pilgrims,  in  a  civil  capacity, 
was  one  which  savored  strongly  of  democracy.  Be- 
fore landing  upon  the  rock  of  Plymouth,  they  drew 
up  and  subscribed  an  instrument,  by  which  they  cov- 
enanted and  combined  together  "  into  a  civil  body 
politic ;  to  enact,  constitute,  and  frame  such,  just  and 
equal  laws  and  ordinances,  acts,  constitutions,  and 
officers,  from  time  to  time,  as  should  be  thought 
most  meet  and  convenient  for  the  general  good  of 
the  colony."  "  This  brief,  but  comprehensive  consti- 
tution of  civil  government,"  says  Pitkin,  "  contained 
the  elements  of  those  forms  of  government  peculiar 
to  the  new  world." 

From  the  outset,  the  English  government  was  jeal- 
ous of  the  spirit  of  independence  manifested  by  the 
Pilgrims  ;  and,  to  counteract  this,  the  project  of  intro- 
ducing Episcopacy  and  a  Governor-general  into  the 
colonies  of  New  England,  was  early  entertained  by 
the  Court.  The  commissioners  appointed  by  Charles 
II.,  in  1664,  to  visit  New  England,  with  "  full  power 
and  authority  to  heare  and  receive,  and  to  examine 
and  determine  all  complaints  and  appeales,  in  all 
cases  and  matters ; "  or  in  other  words,  to  overturn  the 
government  of  the  colonies  if  not  found  sufficiently 
loyal  —  reported  of  Massachusetts :  "  Their  way  of 
government  is  Commonwealth-like ;  then*  way  of  wor- 
ship is  rude,  and  called  Congregational" *  The  last 

*  Hutchinson,  Vol.  I.  App.  No.  15,  and  Am.  Encyc.,  Art.  New 
England. 


ITS   ADVANTAGES.  283 

word  ill  this  sentence,  whether  by  design  or  no't,  ex- 
plains the  first  clause.  That  the  English  govern- 
ment was  prepared  to  believe  this  report,  is  evident 
from  the  fact,  that  Lord  Clarendon,  in  his  draft  of 
the  plan  for  sending  over  commissioners,  declared 
that  the  colonies  "  were  already  hardened  into  repub- 
lics" And  when  the  struggle  for  civil  independence 
actually  began  in  this  country,  it  was  found  that 
New  England,  the  hotbed  of  Congregationalism  — 
in  which,  in  1760,  there  were  440,000  Congregation- 
alists,  out  of  500,000  inhabitants  —  was  also  "  the 
hotbed"  of  revolutionary  principles.  And  to  this 
form  of  Church  government,  we  unquestionably  owe 
our  peculiarly  free  and  excellent  forms  of  State  gov- 
ernment.* 

To  those  who  regard  a  democratical  form  of  gov- 
ernment as  the  inalienable  gift  of  God  and  birthright 
of  man,  it  will  be  no  slight  recommendation  of  Con- 
gregationalism, that  it  favors,  if  it  does  not  unavoid- 
ably lead  to,  this  form  of  civil  government.! 

*  "  Several  years  before  the  American  Revolution,  there  was, 
near  the  house  of  Mr.  Jefferson,  in  Virginia,  a  church  which  was 
governed  on  Congregational  principles,  and  whose  monthly  meet- 
ing he  often  attended.  Being  asked,  how  he  was  pleased  with  the 
church  government,  he  replied,  that  it  had  struck  him  with  great 
force,  and  interested  him  very  much ;  that  he  considered  it  the 
only  form  of  pure  democracy  that  then  existed  in  the  world,  and  had 
concluded  that  it  would  be  the  best  plan  of  government  for  the 
American  colonies."  —  See  an  able  article  on  Congregationalism 
in  Encyclopedia  of  Religious  Knowledge. 

f  A  Avriter  in  the  London  Quarterly  Review  (Vol.  XVI.  p.  517, 
518),  says:  "It  soon  became  apparent  (in  the  reign  of  Elizabeth 
in  England)  that  they  (the  Puritans)  tended  naturally  towards 
republicanism ;  for  certain  it  is,  that  monarchy  and  Episcopacy, 


284  CONGREGATIONALISM. 

III.  Another  important  advantage  of  this  popular 
form  of  church  government  is,  that  it  promotes  gen- 
eral intelligence  beyond  any  other. 

As  no  people  are  fit  to  manage  their  civil  affairs 
unless  intelligent  and  virtuous,  so  no  body  of  men 
are  qualified  to  conduct  ecclesiastical  affairs  who  are 
destitute  of  intelligence  and  piety.  The  motive  in 
either  case  to  be  qualified  for  self-government  is 
wellnigh  irresistible.  Every  Congregationalist  is  ex- 


the  throne  and  the  altar,  are  much  more  nearly  connected  than 
writers  of  bad  faith,  or  little  reflection  have  sought  to  persuade 
mankind.  Besides  this  insensible,  but  natural  inclination  towards 
democracy,  which  arises  from  the  principles  of  a  popular  church 
government,  there  was  another  cause  why  the  current  should  set 
in  that  direction  ;  it  was  only  under  Commonwealths  that  the 
Puritans  saw  their  beloved  discipline  flourish." 

So,  Bishop  Laud  told  Charles  I.  and  his  second  parliament : 
"  They,  whoever  they  be,  that  would  overthrow  '  sedes  eccle- 
sice,'  the  seats  of  ecclesiastical  government,  [alias,  the  bishops' 
thrones],  will  not  spare  —  if  ever  they  get  power  —  to  have  a 
pluck  at  the  '  throne  of  David,'  [i.  e.  the  monarchy  of  the  king- 
dom.] And,  there  is  not  a  man  that  is  for  parity,  —  all  fellows, 
in  the  Church,  —  but  he  is  not  for  monarchy  in  the  State.  And 
certainly,  either  he  is  but  half-headed  to  his  own  principles,  or 
he  can  be  but  half-hearted  to  the  house  of  David."  Or,  in  plain 
English  —  no  man  can  be  an  enemy  to  Episcopacy,  and  yet  a 
friend  to  monarchy. —  See  Hanbury's  Historical  Memorials,  Vol.  I. 
p.  476. 

Thus,  too,  that  organ  of  Ton-ism  in  Church  and  State,  Black- 
wood,  tells  us,  that  "  the  anomaly  of  a  popularly  elected  church 
[he  is  protesting  against  the  right  of  the  people  to  elect  their  own 
spiritual  guides]  and  a  hereditary  monarchy  cannot  co-exist  in 
the  same  country."  And  again  he  asks:  "If  the  cause  of  uni- 
versal suffrage  is  triumphant  in  the  Church,  how  is  it  to  be 
resisted  in  the  State?"  —  Magazine,  Vol.  XL  No.  G,  Art.  "Non- 
Intrusion  Question." 


ITS   ADVANTAGES.  285 

pected  to  take  part  in  the  most  important  business 
that  is  done  on  earth  —  the  business  of  the  Church 
of  Christ.  He  recognizes  his  accountability  to 
Christ  for  the  manner  in  which  he  does  the  work 
assigned  him.  He  feels  —  if  he  feels  as  he  ought  — 
that  there  is  deep  responsibility  incurred  by  him. 
Acting  under  this  conviction,  he  is  constrained  to 
seek  that  preparation  of  heart  and  mind  which  will 
fit  him  to  act  well  his  part  as  a  Congregational  pro- 
fessor. 

I  do  not  say,  that  such  are  actually  the  feelings 
and  practice  of  all  who  embrace  this  form  of  church 
government ;  for  many,  we  have  reason  to  fear,  are 
merely  nominal  Congregationalists,  have  little  ac- 
quaintance with  the  nature  and  operation  of  the 
principles  which  they  profess,  and  no  suitable  sense 
of  the  responsibilities  which  they  incur  in  transacting 
the  momentous  business  of  a  Christian  church.  I 
speak  not  of  all  who  profess  this  system,  but  of  the 
tendency  of  the  system  itself,  and  of  its  actual  results 
in  multitudes  of  instances.* 

In  saying  what  I  have  of  the  tendencies  of  Con- 
gregationalism, I  would  not  be  understood  to  inti- 
mate, that  other  Protestant  denominations,  do  not 
encourage  intelligence  and  piety  among  their  mem- 
bers ;  but  this  I  do  say,  —  that  the  more  free  any 


*  I  have  somewhere  met  with  the  remark,  that  the  French  na- 
tion were  much  less  frivolous  immediately  after  their  late  revolu- 
tion than  before.  The  responsibility  of  sustaining  the  govern- 
ment for  which  they  had  fought,  made  them  comparatively  grave. 
A  sense  of  responsibility  always  makes  men  thoughtful  and  sober- 
minded. 


CONGREGATIONALISM. 

system  of  government  is,  and  the  greater  the  respon- 
sibility laid  upon  men,  the  stronger  will  be  the  motive 
to  be  intelligent,  in  order  to  manage  that  government 
and  to  meet  that  responsibility.  Now,  as  in  no  de- 
nomination so  much  is  expected  of  the  members  of 
a  church  as  in  ours,  so,  in  none  are  intelligence  and 
other  suitable  qualifications  for  church  membership 
so  urgently  demanded.  Other  forms  of  church  gov- 
ernment favor  these  things  just  in  proportion  as  they 
approach  towards,  or  recede  from,  the  standard  of 
pure  Congregationalism.* 

*  In  reply  to  a  letter  of  inquiry,  whether  there  were  any  Con- 
gregational churches  in  a  particular  section  of  our  country ;  an 
intelligent  correspondent  says — "  No."  And  assigns  as  a  reason, 
the  want  of  general  intelligence  among  the  people  of  that  section 
of  country.  "  I  do  sincerely  think,"  says  my  correspondent, 
"  that  out  of  New  England,  it  is  exceedingly  difficult  to  make 
Congregational  churches  live ;  and  why?  Because,  out  of  New 
England,  there  is  (comparatively  speaking)  only  here  and  there 
an  enlightened  man.  He  must  be  an  elder  and  take  care  of  the 
rest." 

I  give  this  extract,  in  illustration  of  what  is  said  in  the  text ;  not 
because  I  accord  entirely  with  my  correspondent.  Another  cor- 
respondent, equally  intelligent,  and  with  far  more  extensive 
observation  and  experience,  writing  from  a  city  full  of  Presby- 
terianism  and  Episcopacy,  tells  me,  that  Congregationalism  can 
live  and  flourish  at  the  South  or  the  West,  if  good  men  will  but 
try  it,  and  boldly  and  faithfully  maintain  its  precious  principles 
and  usages.  This  I  most  fully  believe.  Facts,  as  well  as  reason, 
testify  to  this  truth.  What  surer  method  to  keep  men  ignorant 
and  unfit  to  govern  themselves  can  be  pursued,  than  to  persuade 
them  that  they  are  so  ?  and  to  adopt  a  system  of  church  govern- 
ment (or  civil,  if  you  please)  which  makes  no  demand  on  them 
for  intelligence  ? 

Richard  Watson,  a  standard  author  among  the  Methodists, 
grounds  an  objection  to  "  a  popular  form  of  church  government " 


ITS   ADVANTAGES.  287 

Some  of  the  legitimate  effects  of  this  system  are 
seen  in  the  early  efforts  of  the  Pilgrims  to  establish 
schools  and  seminaries  of  learning,  as  well  as  to 
plant  churches  and  to  propagate  the  gospel,  in  this 
land  of  their  exile;  for  these  schools  were  estab- 
lished, mainly,  as  auxiliaries  to  the  churches.  Scarcely 
had  these  venerable  men  felled  the  forest  of  New 
England,  when  they  began  to  provide  means  to  in- 
sure the  continuance  of  their  churches  and  the  sta- 
bility of  their  civil  government.  "  Learning  and  Re- 
ligion," they  wisely  judged  to  be  "  the  firmest  pillars 
of  the  church  and  the  commonwealth."  Harvard 
College,  which  had  previously  existed  as  a  high 
school,*  was  established  at  Cambridge  as  early  as 


on  the  supposed  ignorance  and  youth  and  inexperience  of  the 
mass  of  every  religious  community.  He  speaks  with  a  sort  of 
holy  horror,  of  "  referring  every  decision  to  numbers  and  suf- 
frages, and  placing  all  that  is  good,  and  venerable,  and  influen- 
tial among  the  members  themselves,  at  the  feet  of  a  democracy." 
—  Theological  Institutes,  Part  IV.  Chap.  I. 

Congregationalism  unquestionably  demands  a  greater  measure 
of  religious  intelligence  in  the  mass  of  the  church,  than  any  other 
system  of  church  government.  And  it  is  too  obvious  to  require 
argument,  that  the  very  necessity  for  intelligence,  will,  with  good 
men,  be  a  strong  inducement  to  become  intelligent  And,  it 
seems  to  me  altogether  reasonable  to  believe,  that  in  those  very 
communities  where  it  is  now  supposed  that  the  want  of  intelli- 
gence forbids  the  existence  of  Congregational  churches,  there 
would  have  been  a  vastly  greater  amount  of  religious  knowledge 
and  general  intelligence,  if  such  churches  had  long  ago  been 
there  established.  If  the  intelligence  of  New  England  originally 
established  Congregationalism,  it  is  equally  true,  that  Congrega- 
tionalism has  preserved  for  New  England  that  intelligence. 

*  "  In  1636  the  general  court  gave  £400  towards  a  public 
school  at  Newton."  —  Hutchinson. 


288  CONGREGATIONALISM. 

1638 ;  eighteen  years,  only,  after  the  landing  of  the 
Plymouth  pilgrims,  and  only  eight  or  ten  years  after 
the  commencement  of  the  Massachusetts  colony. 

To  Congregational  principles  we  are  indebted  for 
most  of  the  colleges  of  New  England.  From  the 
same  source  has  flowed  down  to  us  that  system  of 
common  schools  which,  notwithstanding  its  defects, 
has  so  long  and  so  richly  blessed  our  land  and  the 
world.  The  same  spirit  has  founded  and  endowed 
the  Theological  Seminaries  of  New  England.  The 
influence  of  Congregationalism  in  establishing  theo- 
logical and  literary  Institutions  at  the  South  and 
West,  is  well  known. 

Can  any  man  consider  the  facts  now  alluded  to, 
without  perceiving  that  this  system  of  church  order 
and  discipline  is  preeminently  favorable  to  general 
intelligence  ?  * 


*  Pitkin,  in  his  Civil  and  Political  History  of  the  United  States, 
says :  — "  Primary  Schools  first  commenced  in  New  England. 
Aware  of  the  importance  and  necessity  of  information  among  the 
people,  in  order  to  secure  and  perpetuate  their  liberties,  the  legis- 
lators of  New  England,  at  an  early  period,  made  provision  for  in- 
structing all  in  the  first  rudiments  of  learning.  In  this,  the  clergy, 
who  were  not  less  distinguished  for  their  literature  than  their 
piety,  cordially  cooperated.  In  making  this  provision  for  the 
general  and  early  education  of  their  children,  their  views  were 
not  limited  to  the  single  object,  though  an  important  one,  of  mak- 
ing them  better  men  and  better,  citizens,  but,  what  was  justly 
deemed  by  them  of  infinitely  more  importance  —  better  Chris- 
tians  

"  Schools  for  general  education  were  established  in  Boston, 
in  1635,  by  the  inhabitants  of  that  town ;  and  in  1647,  the  legisla- 
ture of  Massachusetts  declared,  by  a  general  law,  '  that  every 
township  with  fifty  families,  should  provide  a  school,  where  chil- 


ITS   ADVANTAGES.  289 

IV.  Another  advantage  of  this  system  of  church 
government  and  discipline  is,  that  it  presents  the  most 


drcn  may  be  taught  to  read  and  write ;  and  that  every  township 
of  one  hundred  families,  should  provide  a  grammar  school,  where 
youth  could  be  fitted  for  the  University.'  This  law  was  substan- 
tially adopted  in  the  code  of  laws  established  by  the  colony  of 
Connecticut,  in  1650,  with  a  preamble,  declaring,  in  the  quaint 
language  of  the  day,  that,  '  It  being  one  chief  object  of  that  old 
deceiver,  Satan,  to  keep  men  from  the  knowledge  of  the  Scrip- 
tures, as  in  former  times,  keeping  them  in  an  unknown  tongue, 
so  in  these  latter  times,  by  persuading  them  from  the  use  of 
tongues,  so  that  at  least,  the  true  sense  of  the  original  might  be 
clouded  by  false  glosses  of  saints-seeming  deceivers ;  and  that 
learning  may  not  be  buried  in  the  graves  of  our  forefathers  in 
church  and  commonwealth,'  etc. 

"  In  the  system  of  New  Haven  colonial  laws,  published  in 
1656,  it  is  ordered,  '  that  the  deputy  for  the  particular  court,  in 
each  plantation  in  this  jurisdiction,  for  the  time  being,  or  where 
there  are  no  such  deputies,  the  constables  and  other  officers  in 
public  trust,  shall,  from  time  to  time,  have  a  vigilant  eye  on  their 
brethren  and  neighbors,  within  the  limits  of  said  plantations, 
that  all  parents  and  masters  do  duly  endeavor,  either  by  their 
own  ability  or  labor,  or  by  improving  such  schoolmasters  or 
other  helps  and  means  as  the  plantation  doth  afford,  or  the  fam- 
ily may  conveniently  provide,  that  all  their  children  and  appren- 
tices, as  they  are  capable,  may,  through  God's  blessing,  obtain, 
at  least,  so  much  as  to  be  able  to  read  the  Scriptures  and  other 
good  and  profitable  books  in  the  English  tongue,  being  their 
native  language,  etc.' 

"In  1663,  it  was  proposed  by  the  court  of  Plymouth  colony, 
to  the  several  towns  within  that  jurisdiction,  as  a  thing  that  they 
ought  to  take  into  their  serious  consideration,  that  some  course 
may  be  taken,  that  in  every  town  there  may  be  a  schoolmaster 
set  up,  to  train  up  children  to  reading  and  writing. 

"  These  laws  laid  the  foundation  of  the  system  of  free  schools 
in  New  England."  —  Vol.  I.  p.  151,  152. 

In  estimating  the  influence  of  Congregationalism  in  promoting 

25 


290  CONGREGATIONALISM. 

efficient  barrier  to  the  inroads  of  heresy,  and  false  doc- 
trine, and  general  corruption. 

I  am  not  ignorant,  that  some  persons  regard  Con- 
gregationalism as  the  very  parent  and  nurse  of  all 
heresy,  and  the  fruitful  cause  of  all  errors  in  doctrine 
and  religious  practice  with  which  the  country  is  now, 
or  ever  has  been,  afflicted.  The  freedom  of  our  gov- 
ernment—  the  right  which  our  churches  claim,  to 
choose  whom  they  will  for  pastors,  and  to  adopt 
what  articles  of  faith,  and  to  pursue  what  particular 
practices  they  please,  are  regarded  by  many  as  ex- 
ceedingly objectionable  —  not  to  say  abominable 
peculiarities.  But  these  features  of  our  system  are, 
after  all,  the  best  rampart  against  general  defection 
and  corruption.  The  very  liberties  of  our  churches 
—  so  terrific  in  the  eyes  of  those  who  plead  for  a 
"  strong  government "  —  are,  under  God,  our  surest 
defence  against  universal  defection.  That  this  lib- 
erty may  not  be  abused,  I  shall  not  contend.  That 
any  other  than  a  virtuous  people  are  capable  of  self- 
government,  I  do  not  believe.  That  the  Congrega- 
tional system  of  church  government  is  unsuited  to 
any  but  truly  pious  persons,  I  have  already  asserted  : 
for  none  others  was  it  designed.  But  for  these,  it  is 
admirably  adapted.  An  unconverted,  proud,  ambi- 
tious, worldly  minded  church  member  may,  perhaps, 
do  more  injury  in  a  Congregational  church,  than  in 


general  intelligence,  let  it  be  borne  in  mind,  that  these  laws  were 
emphatically  Congregational  —  that  nearly  every  man  concerned 
in  the  formation  and  execution  of  them,  was  a  decided  Congre- 
gationalist 


ITS  ADVANTAGES.  291 

any  other.*  For  men  of  this  description  our  church 
government  was  never  designed.  Such  men,  how- 
ever intelligent,  have  not  the  first  qualification  for 
church  membership.  But,  let  our  churches  be  con- 
stituted as  they  ought  to  be,  and  kept  pure  by  disci- 
pline, and  there  will  be  no  danger  of  intrusting  to 
them  the  power  of  electing  their  own  officers,  mak- 
ing their  own  by-laws,  and  regulating  all  their  own 
affairs,  under  Christ. 

It  may  perhaps  be  said:  "It  is  impossible  to  keep 
out  unworthy  members ;  they  are  in  the  church  now, 
and  they  will  always  be  found  there."  It  is  true,  this 
matter  demands  great  watchfulness  on  the  part  of 
our  churches;  and  after  all,  some  unworthy  members 
may  creep  in :  if,  however,  the  great  mass  of  any  par- 
ticular church  be  sound  and  pious,  there  will  be, 
under  ordinary  circumstances,  comparatively  little 
danger  from  the  unsoundness  of  a  few  individuals. 
Certain  it  is,  that  there  is  much  less  danger  that  the 
majority  of  a  church  will  become  unsound  and  he- 
retical, than  that  a  few  men,  constituted  governors  of 
the  church,  will  swerve  from  the  faith.  Every  system 
of  church  government  which  takes  the  power  out  of 
the  hands  of  the  brethren  —  or  the  church  itself — 
places  it  in  the  hands  of  individuals.  Now,  it  appears 
to  us  that  the  danger  to  the  church  will  be  in  propor- 
tion to  the  fewness  of  those  who  take  part  in  her  gov- 
ernment and  are  interested  in  the  maintenance  of  her 
orthodoxy :  that  is  to  say,  there  will  be  more  danger 
that  one  man  will  become  unsound  and  heretical, 

*  Unless  he  should  chance  to  be  a  "  vestry-man  "  or  a  "  ruling 
elder." 


292  CONGREGATIONALISM. 

than  that  five  will ;  and  more  danger  that  five  will 
swerve  from  the  truth,  than  that  one  hundred  will. 
Samuel  Mather  well  says :  "  When  a  bishop  or  a 
small  number  of  ministers  [and  he  might  have  said 
—  or  laymen]  have  the  supervision,  or  oversight  and 
management  of  affairs,  it  is  next  to  impossible  but 
that  pride  and  ambition,  faction  and  envy,  political 
regards  and  secular  interests,  should  govern ;  and  in- 
deed, this  is  no  more  than  what  is  observed  by  the 
historians,  Socrates  and  Sozomen,  as  well  as  by  sev- 
eral other  Fathers."  * 

Upon  this  subject,  Ecclesiastical  History  lifts  an 
admonitory  voice.  It  is  notorious,  that  when  the 
control  of  the  churches  fell  into  the  hands  of  synods, 
then  the  purity  of  the  churches  began  visibly  and 
rapidly  to  decline.  This  declension  became  more 
serious,  as  the  influence  of  many  in  the  government 
of  the  churches  diminished  to  &few;  and  it  became 
total,  when  u  TIIE  MAN  OF  SIN  "  mounted  the  Papal 
throne  and  claimed  to  be  the  Head  of  the  Church  — 
the  Vicegerent  of  Christ — the  Infallible  Interpreter 
of  the  mind  of  the  Spirit  —  and  the  Unerring  Guide 
of  the  Faithful. 

Now,  inasmuch  as  our  Congregational  polity 
places  all  church  power  in  the  hands  of  the  brethren 
of  the  church,  it  provides  a  very  important  safeguard 
against  the  inroads  of  heresy. 

I  anticipate  an  objection  to  these  remarks,  founded 
on  the  fact  that  Arrninianism  and  Unitariamsm  have 
corrupted  so  many  of  the  Congregational  churches 
of  New  England.  With  persons  not  well  acquainted 

*  Apology,  p.  104. 


ITS   ADVANTAGES.  293 

with  our  history,  this  is  considered  a  sufficient  and 
conclusive  argument  against  our  System.  But  I 
must  take  the  liberty  to  say  to  such  persons  —  You 
understand  not  whereof  you  affirm.  It  was  not  Con- 
gregationalism which  introduced  Unitarianism  into 
New  England ;  but  it  was  the  disregard  of  Congre- 
gational principles,  even  by  some  of  the  Fathers  of  our 
churches,  which  opened  the  way  for  Unitarianism. 

The  half-way  covenant,  and  afterwards,  the  ad- 
mission of  baptized,  but  unregenerate  persons  to  the 
Lord's  Supper  as  "  a  converting  ordinance  "  —  were 
the  things  which  broke  down  our  defences,  and  in- 
troduced unconverted  men  into  the  churches  and  the 
ministry,  and  prepared  the  way  for  the  prevalence  of 
Arminianism,  and  after  that,  of  Unitarianism.  I  will 
only  add,  that  this  objection  to  our  system  comes 
with  a  peculiarly  ill  grace  from  our  Presbyterian 
brethren ;  because  Stoddard,  the  leader  in  these  in- 
novations upon  our  church  polity,  was  himself,  "  in 
principle,  a  Presbyterian,  and  hoped  to  introduce 
substantially  that  mode  of  government"  into  New 
England.* 

Again,  the  independency^  of  our  churches,  fur- 
nishes a  further  barrier  against  general  defection 
from  the  faith.  The  more  closely  you  connect  the 
different  communities  of  Christian  professors,  for 
purposes  of  government,  the  more  readily  are  they 
affected  by  each  other.  Bring  these  associated  com- 

*  Dwir/ht's  Life  of  Edwards,  p.  381 — quoted  in  "The  Great 
Awakening,"  p.  5.  See  also  Allen's  Biog.  Dictionary,  Art  Stod- 
dard. 

f  I  mean  not  absolute  independency — but,  completeness  —  all' 
sufficiency  for  their  own  government,  etc.,  as  before  explained. 

25* 


294  CONGREGATIONALISM. 

munities  under  the  government  of  one  man,  or  of  a 
few  men,  and  you  increase  the  danger  of  corruption 
in  the  whole  mass  in  proportion  to  the  intimacy  of 
the  association  and  the  influence  and  power  of  its 
governors.  But,  should  a  Congregational  church 
become  heretical  in  its  faith  and  erroneous  in  its 
practice,  it  will  not  necessarily  affect  sister  churches. 
It  cannot  injure  them  except  by  the  force  of  bad 
example.  Each  church,  standing  independently  of 
every  other  so  far  as  its  internal  management  is 
concerned,  has  the  means  of  defence  in  its  own  hands. 
It  can  shut  the  door,  and  no  man  can  open  it* 

Then,  in  respect  to  its  teachers,  this  system  fur- 
nishes as  complete  a  barrier  against  false  and  dan- 
gerous doctrine  as  it  is  possible  to  raise.  It  recog- 
nizes no  man's  right  to  send  to  a  church  a  preacher, 
or  to  place  over  it  a  pastor.  We  know  no  Metro- 
politan —  no  General  or  Yearly  Conference,  having 
authority  to  say  to  this  man,  go,  and  he  goeth  ;  and 
to  another  come,  and  he  cometh  ;  —  no  Presbytery  to 
tells  us  whether  we  may,  or  may  not,  call  a  pastor. 
Each  church  judges  and  chooses  for  itself.  Every 
brother  in  the  church  has  a  perfect  right  to  object  to 
the  call  of  a  pastor;  and  every  man's  vote  counts 
equaUy  in  an  election.  The  whole  church  being  con- 
stituted judges,  and  being  qualified  by  intelligence 
and  piety  to  act  their  parts,  the  danger  of  being  im- 
posed upon  by  an  unsuitable  man  is  comparatively 
small ;  especially,  if  the  scrupulous  care  of  our  fathers 
in  trying  their  candidates  for  settlement,  be  imitated 
by  their  sons.* 

*  It  was  not  uncommon  for  candidates  for  settlement,  to  be  on 
trial  for  several  months    before  they  received  a  call.     Our 


ITS  ADVANTAGES.  295 

But,  should  a  pastor  prove  an  unsound  and  dan- 
gerous man,  his  influence  does  not  necessarily  affect 
any  church  but  his  own :  and  this  has  the  power  to 
discipline  the  offender,  and  thus  to  bring  him  to  re- 
pentance ;  or,  at  least,  to  purge  out  the  leaven  from 
their  own  body,  and  to  make  known  his  true  charac- 
ter to  others,  and  thus  to  impair  his  ability  to  injure 
them. 

Thus  does  Congregationalism  protect  the  churches 
from  heresy  and  error.  Thus  does  it  provide  a  sim- 
ple but  effectual  remedy,  in  case  all  previous  caution 
should  fail,  for  the  extirpation  of  every  thing  false 
and  dangerous. 

It  is  not  denied,  that  notwithstanding  all,  errors  in 
doctrine  and  practice  have  crept  into  our  churches. 
And  into  what  denomination  of  professing  Christians 
have  they  not  gone?  Who  —  what  —  can  guard 
effectually  against  the  depravity  and  deceitfulness  of 
human  nature  ?  A  Judas  was  among  "  the  twelve." 
A  Simon  Magus,  and  "  damnable  heresies  "  corrupted 
the  apostolic  churches.  Congregationalists  claim 
not  entire  exemption  from  error.  But,  who  shall 
cast  the  first  stone  at  us?  Shall  the  Church  of 
Rome  ?  We  point  her  to  "  the  mark  of  the  beast " 


fathers  had  no  fellowship  with  the  touch-and-take  system  of  mod- 
ern days. 

John  Milton's  answer  to  such  as  object,  that  the  brethren  of  a 
church  are  not  competent  to  judge  of  the  qualifications  of  a  pas- 
tor, deserves  repeating :  "  Many,"  says  he,  "  may  be  able  to 
judge  who  is  fit  to  be  made  a  minister,  that  would  not  be  found 
fit  to  be  made  ministers  themselves  ;  as  it  will  not  be  denied  that 
he  may  be  the  competent  judge  of  a  neat  picture,  or  elegant 
poem,  that  cannot  limn  the  like."  —  Hanbury,  Vol.  I.  p.  192,  note. 


296  CONGREGATIONALISM. 

upon  her  forehead.  Shall  the  high-church  Episco- 
pacy of  England  ?  We  beg  her  to  stop  long  enough 
to  reflect  on  the  Arminianism  of  Laud's  admin- 
istration, and  the  rapid  strides  which  she  made 
towards  Popery  itself  during  his  reign.  Or,  if  she 
prefer  something  of  later  date,  we  point  to  the  ad- 
mitted diversity  of  religious  sentiment  which  now 
exists  among  her  clergy ;  and  this,  too,  upon  funda- 
mental points,  in  spite  of  her  liturgy,  and  creed,  and 
subscriptions,  and  test-oaths.*  Shall  the  Protestant 


*  A  clergyman  of  the  Church  of  England,  Rev.  John  Acaster, 
vicar  of  St.  Helen's,  York,  in  a  work  entitled,  "  The  Church  of 
England  in  Danger  from  Itself,"  fully  admits  the  truth  of  the 
assertion  in  the  text.  He  says :  "  To  this  (the  neglect  of  a 
proper  examination  of  the  candidates  for  the  ministry),  more  than 
to  any  other  thing  must  be  ascribed  that  great  difference  of  opinion 
which  exists  among  her  ministers,  ON  SOME  OF  THE  MOST  IM- 
PORTANT DOCTRINES  OF  RELIGION,  dangerous  to  the  souls  of 
men,  and  inimical  to  the  peace  and  stability  of  the  church"  p.  44  ; 
quoted  by  Rev.  J.  A.  James,  in  his  "  Defence  of  the  Principles  of 
Nonconformity,"  p.  75. 

In  a  note  to  the  above,  Mr.  James  adds  :  "  No  one  can  for  a 
moment  doubt,  that  the  Church  of  England  comprehends  within 
her  pale,  persons  holding  the  widest  possible  variety  of  religious 
opinions:  Socinians,  Arians,  Arminians — from  Pelagianism  to 
the  modified  Arminianism  of  Tillotson ;  Baxterians,  Calvinists  of 
all  grades,  from  the  supralapsarianism  of  Dr.  Hawker  to  the 
more  moderate  views  of  Davenant  and  South ;  Hutchinsonians, 
Baptismal  Regeneration  Advocates,  and  their  opponents;  Swe- 
denborgians,  the  followers  of  Joanna  Southgate,  modern  Mille- 
narians,  Believers  in  the  unconsciousness  of  the  soul  from  death 
till  the  resurrection,  Followers  of  Mr.  Irving  on  the  subject  of  the 
peccability  of  Christ's  human  nature,  etc.  etc."  —  Ib.  p.  75,  76, 
note.  This  catalogue  was  made  out  in  1830;  whether  it  should 
now  be  enlarged  or  diminished,  on  the  whole,  I  am  unable  to 
say;  but  doubtless  the  author,  were  he  now  revising  it,  would 


ITS  ADVANTAGES.  297 

Episcopal  church  of  this  country,  claim  greater  pu- 
rity ?  Will  it  be  denied,  that  even  in  this  country, 
the  line  is  becoming  more  and  more  distinct  between 
high-church  and  low-church?  —  that  it  is  not  un- 
common, even  now,  to  designate  their  clergy  as 
Evangelical  or  Arminian? — that  the  Oxford  con- 
troversy is  already  fermenting  in  the  bosom  of  the 
P.  E.  church  of  the  TJ.  S.  ?  and  that  her  bishops,  and 
ministers,  and  laymen,  are  openly  taking  ground  on 
either  side  ?  The  very  extensive  prevalence  of  Ari- 
anism  and  Unitarianism  among  the  Presbyterians  of 
England,  and  the  diversity  of  sentiment  which  pre- 
vails in  the  Presbyterian  Church  of  the  United 
States,  prove  the  entire  possibility  of  "grievous 
wolves "  entering  the  Presbyterian  fold,  high  as  are 
its  walls,  guarded  as  are  its  entrances. 

While,  therefore,  we  claim  not  for  our  system  of 
church  order  and  discipline,  that  it  is  a  complete  de- 
fence from  error  —  to  which  all  denominations  are 
more  or  less  exposed  —  we  confidently  believe,  that 
the  Congregational  churches  of  Great  Britain  and 
America,  will  bear  a  favorable  comparison,  in  point 
of  purity,  with  any  denomination  in  either  country. 


add  —  Travellers  towards  Rome,   under  the  title   of  PUSEY- 
ITES. 

See  Prof.  Newman's  admission,  Oxford  Tracts,  Vol.  I.  p.  238 , 
quoted  in  Smyth's  "  Apostolical  Succession,"  p.  1 7.  Among 
other  things,  Prof.  Newman  says :  "  In  the  English  Church  may 
be  found  differences  as  great  as  those  which  separate  it  from 
Greece  or  Rome  —  Calvinism  and  Arminianism,  Latitudinarian- 
ism  and  Orthodoxy  — •  all  these,  sometimes  simply  such,  and  some- 
times compounded  together  into  numberless  varieties  of  school, 
.  .  .  each  denouncing  all  the  rest  as  perilous,  if  not  fatal  errors." 


298  CONGREGATIONALISM. 

It  would  be  easy  to  swell  this  list  of  advantages 
of  Congregationalism.  But,  if  any  thing  like  a  just 
estimate  of  the  system  advocated  in  these  pages  has 
been  expressed,  there  can  be  no  occasion  to  say  more, 
to  commend  to  the  consideration,  to  the  confidence, 
and  to  the  love  of  the  descendants  of  the  Pilgrims,  a 
system  which  their  fathers  considered  as  essential  to 
the  highest  welfare  of  their  posterity,  to  the  promo- 
tion of  holiness  in  the  land,  and  to  the  advancement 
of  the  Divine  glory  in  the  world. 


CONCLUSION. 

In  conclusion,  I  commend  to  the  friends  of  Con- 
gregationalism, the  warning  words  of  one  of  the 
fathers  of  New  England,  and  the  concluding  address 
of  one  of  the  ablest  defenders  of  our  system  :  "  Con- 
sider what  will  be  the  end  of  receding  or  making  a 
defection  from  the  way  of  church  government  estab- 
lished among  us.  I  profess,  I  look  upon  the  discov- 
ery and  settlement  of  the  Congregational  way,  as 
the  boon,  the  gratuity,  the  largess  of  Divine  bounty, 
which  the  Lord  graciously  bestowed  on  his  people 
that  followed  Him  into  this  wilderness ;  and  a  great 
part  of  the  blessing  on  the  head  of  Joseph,  and  of 
them  who  were  separate  from  their  brethren.  These 
good  people  that  came  over,  showed  more  love,  zeal, 
and  affectionate  desire  of  communion  with  God  in 
pure  worship  and  ordinances,  and  did  more  in  order 
to  it  than  others ;  and  the  Lord  did  more  for  them, 
than  for  any  people  in  the  world,  in  showing  them 
the  pattern  of  His  house,  and  the  true  scriptural  way 
of  church  government  and  administrations.  God 


ITS   ADVANTAGES.  299 

was  certainly  in  a  more  than  ordinary  way  of  favor 
present  with  his  servants  in  laying  of  our  founda- 
tions, and  in  settling  the  way  of  church  order  accord- 
ing to  the  will  and  appointment  of  Christ.  Consider 
what  will  be  the  sad  issue  of  revolting  from  the  way 
fixed  upon,  to  one  extreme  or  to  another,  whether  it 
be  to  Presbyterianism  or  Brownism ;  as  for  the  Pres- 
byterians, it  must  be  acknowledged  that  there  are 
among  them,  as  pious,  learned,  sober,  orthodox  men, 
as  the  world  affords ;  and  that  there  is  as  much  of 
the  power  of  godliness  among  that  party,  and  of  the 
spirit  of  the  good  old  Puritans,  as  among  any  people 
in  the  world.  And  for  their  way  of  church  govern- 
ment, it  must  be  confessed,  that  in  the  day  of  it,  it 
was  a  very  considerable  step  to  reformation.  The 
reformation  in  king  Edward's  days  was  then  a 
blessed  work.  And  the  reformation  of  Geneva  and 
Scotland  was  then  a  large  step,  and  in  many  re- 
spects purer  than  the  other.  And  for  my  part,  I 
fully  believe  that  the  Congregational  way  far  exceeds 
both,  and  is  the  highest  step  which  has  been  taken 
towards  reformation,  and  for  the  substance  of  it,  it 
is  the  very  same  way  that  was  established  and  prac- 
tised in  the  primitive  times,  according  to  the  institu- 
tion of  Jesus  Christ."  * 

"  Thus  I  have  endeavored  to  state  and  vindicate 
the  more  distinguishing  liberties  of  the  churches  in 
New  England.  As  these  privileges  have  been  pur- 
chased by  the  blood  of  the  Lord  Jesus,  they  ought  to 


*  Election  Sermon   of  President  Oaks  of  Harvard   College, 
1675-1681.  —  Magnolia,  Vol.  II.  p.  64,  65. 


300  CONGREGATIONALISM. 

be  very  precious  in  our  esteem,  nor,  upon  any  pre- 
tence whatever,  to  be  slighted  and  undervalued  by 
the  happy  people  who  enjoy  them. 

"  It  is  worthy  to  be  always  remembered  by  these 
churches,  that  it  was  not  on  account  of  any  peculiar 
sentiments  in  doctrinal  matters,  that  our  wise  and 
good  fathers  left  their  native  country  and  came  into 
this  then  howling  wilderness ;  for  they  agreed  to  the 
doctrinal  articles  of  the  Church  of  England,  as  much 
as  the  Conformists  to  that  Parliamentary  Church, 
and  indeed,  much  more  so  than  most  of  them  ;  but 
it  was  from  a  pure  respect  to  ecclesiastical  discipline 
and  order,  and  to  a  more  refined  worship,  that  these 
excellent  men,  our  ancestors,  transported  themselves, 
with  their  families,  into  this  land. 

"  The  Church  of  Rome,  as  far  as  in  them  lies, 
have  divested  our  great  Saviour  of  his  prophetical, 
sacerdotal,  and  kingly  offices ;  other  churches  have 
been  so  far  overcome  by  the  light  of  reason  and  reve- 
lation, that  they  have  restored,  as  one  may  say,  his 
sacerdotal  office  to  him,  and  his  prophetical  office 
also :  but  our  gracious  predecessors,  observing  that 
their  brethren  in  England  were  not  willing  to  allow 
our  Lord  Jesus  Christ  to  be  the  king  and  ruler  of  his 
church,  nobly  resolved,  as  the  children  of  Zion,  to 
acknowledge  and  rejoice  in  their  king:  and  hence 
they  quitted  their  ungrateful  country,  that  so  they 
might  observe  that  refined  worship  and  order,  which 
their  Lord  and  Sovereign  had  in  his  word  appointed 
to  be  observed.  It  follows,  therefore,  that  any  de- 
generacies from  the  pure  worship  and  scriptural  order 
in  these  churches,  would  be  a  direct  rejection  of  the 


ITS   ADVANTAGES.  301 

kingly  authority  of  Christ  Jesus,  and  a  means  of 
setting  up  another  king  or  captain  to  lead  us  back- 
ward, in  the  steps  we  have  taken  from  Babylon,  to- 
wards it  again.  May  God  of  his  rich  grace,  there- 
fore, preserve  these  churches  from  any  such  degener- 
acies ! 

"  It  is  evident,  indeed,  that  great  pains  are  taken 
to  draw  our  people,  especially  our  inconsiderate 
young  people,  who  are  too  unmindful  of  the  King 
and  God  of  their  fathers,  from  their  love  and  attach- 
ment to  those  first  principles  of  these  churches, 
which  I  have  been  explaining  and  enforcing :  but,  as 
Naboth  said  to  Ahab  -concerning  his  vineyard,  in 
1  Kings  21:  3,—  <  The  Lord  forbid  it  me,  that  I 
should  give  the  inheritance  of  my  fathers  unto  thee ; ' 
even  so  it  is  fit,  that  we  should  say  to  such  as  would 
entice  us  to  part  with  the  pure  order  of  these 
churches,  this  was  our  father's  inheritance ;  and  God 
forbid,  that  any  should  persuade  us  to  give  up  our 
inestimable  rights ;  for  the  very  thought  of  parting 
with  them  is  shocking. 

"  Dear  people,  the  liberties  which  have  been  chal- 
lenged for  you,  are  the  same  as  the  brethren  in  the 
times  of  primitive  Christianity  enjoyed  for  hundreds 
of  years  together :  and,  whatever  specious  pretences 
some  may  make  to  the  contrary,  the  dispossessing 
of  the  brethren  of  these  their  valuable  liberties,  was 
a  considerable  instance  of  the  Romish  apostasy. 
And,  indeed,  they  have  but  a  slender  acquaintance 
with  ecclesiastical  history,  who  do  not  know,  that 
the  rise  of  Popery  was  owing  to  the  people's  tamely 
giving  up  their  rights  and  privileges,  either  through 

26 


302  CONGKEGATIONALISM. 

ignorance  or  imprudence,  to  the  clergy ;  who  unrea- 
sonably engrossed  to  themselves,  and  grasped  in 
their  own  clutches,  all  things  in  the  churches  that 
were  of  any  worth  and  importance. 

"  There  'can  be  no  doubt,  that  there  are  many  who 
are  sworn  and  inveterate  enemies  to  the  pure  order 
in  these  churches :  and,  besides  these,  we  have  rea- 
son to  think  that  there  are  many  false  friends  to  it ; 
by  which  sort,  I  mean  those  that  pretend  some  re- 
gard to  the  order  of  the  gospel  in  these  churches,  but 
yet,  at  the  same  time,  would  gladly  subvert  it.  And 
it  is  well,  if  there  are  not  sundry  ministers  in  these 
churches,  who  are  disaffected  to  it :  for,  as  Luther 
has  somewhere  remarked  concerning  religion :  Nun- 
quam  magis  periclltur  quam  inter  reverendisslmos ;  so 
it  may  be  said  in  respect  to  the  order  in  these 
churches ;  probably  it  may  be  in  most  danger  from 
some  of  the  reverend  body.  But,  surely,  all  such  in 
these  churches  are  very  unadvised  and  blameworthy  ; 
and,  if  they  are  not  duly  sensible  of  the  tendency  of 
their  disaffection  and  undertakings,  it  is  a  pity  but 
their  brethren  should  be,  and  carefully  guard  against 
them. 

"  And,  in  fine,  much  honored  and  entirely  beloved 
churches ;  be  pleased  to  accept  of  this  attempt  of 
one,  the  most  unworthy  of  your  sons  ;  who,  being 
set  for  the  defence  of  the  order  of  the  gospel  among 
you,  has  endeavored  to  illustrate  and  confirm  that 
order  in  its  primitive  purity  for  your  advantage. 
And  wherein  he  has  failed  of  giving  the  true  sense 
of  his  and  your  fathers — though  from  a  diligent 
search  of  their  meaning  he  has  endeavored  it  —  be 


ITS   ADVANTAGES.  303 

pleased  to  impute  it  to  human  frailty  and  undesigned 
mistaking ;  for  into  these  alone  his  failing  must  be 
resolved. 

"  Ut  desint  vires,  tamen  est  laudanda  voluntas."  * 


*  Samuel  Mather's  Apology  for  the  Liberties  of  the  Churches  in 
N.  E.  p.  142-146.    Published  1738. 


<IA 


• 

' 


APPENDIX. 


[!N  the  forms  of  letters,  votes,  etc.  given  in  the  following  pages,  I 
shall  not  of  course  be  understood  as  settling  the  precise  form  in  any 
given  case  ;  or,  as  intimating  that  a  hundred  other  modes  of  expression 
may  not  be  equally  proper.  But,  having  had  occasion  to  know  that 
intelligent  church  members,  and  even  young  ministers,  are  often  at  a 
loss  how  to  express  themselves  suitably  in  communications  of  this  de- 
scription, I  have  thought  that  some  brief  forms  would  be  acceptable, 
as  guides  to  the  general  style,  etc.  of  these  documents.  I  have  studied 
brevity,  for  obvious  reasons  :  should  any  judge  these  forms  too  skel- 
eton-like, they  can  clothe  them  to  their  taste.] 


No.  1. 

LETTER   MISSIVE  FROM   PERSONS  WISHING   TO  BE   ORGANIZED 
INTO    A    CONGREGATIONAL    CHURCH. 


-,18. 


To  the  Congregational  Church  of  Christ  in , 

Reverend  and  Beloved, 

Whereas  the  Great  Head  of  the  Church  has  disposed  a 

number  of  persons  in  the  town  of ,  to  unite  together, 

for  public  worship  and  the  celebration  of  religious  ordi- 
nances, under  a  Congregational  form  of  church  government, 
the  undersigned,  in  behalf  of  their  brethren,  respectfully  so- 
licit your  attendance,  by  your  Rev.  pastor  and  delegate,  at 

26  *  (305) 


306  APPENDIX. 

,  on  the of ,  at o'clock,  to  take  into 

consideration  the  propriety  of  organizing  us  into  a  Congre- 
gational Church  of  Christ ;  and,  should  it  be  deemed  expe- 
dient, to  assist  in  the  appropriate  services  of  such  an  occa- 
sion. 

Wishing   you   grace,  mercy,  and   peace,  from   God   the 
Father  and  our  Lord  Jesus  Christ,  we  subscribe  ourselves, 
Yours  in  the  gospel, 


'  I  Committee  of 
'  C  Arrangements. 


No.  2. 

CALL   FROM   A   CHURCH   TO   A   PASTOR-ELECT. 

To  Mr.* [or,  the  Rev.  Mr. ,] 

The  undersigned,  a  committee  of  the  Congregational 

church  of  Christ  in ,  Avould  respectfully  submit  to 

your  consideration  the  following  votes  of  the  church  :  — 

"  At  a  regular  meeting  of  the  Congregational  church  in 
,  on  the day  of , 

Voted,  That  the  members  of  this  church  are  entirely  sat- 
isfied with  the  piety,  orthodoxy,  and  ministerial  qualifications 
of  Mr. [or  Rev.  Mr. ,  as  the  case  may  be]. 

[The  state  of  the  votes  should  be  given,  whether  unan- 
imous, or  by  what  majority.] 

Voted,  That  Mr. be  invited  to  become  the  pastor 

and  teacher  of  this  church. 

Voted,  That  brethren  A,  B,  and  C,  be  a  committee  to 
communicate  these  votes  to  Mr. ,  and  to  make  other 

*  If  the  pastor-elect  has  not  been  ordained,  it  is  proper  to  address 
him  as  Mr.  and  not  Rev. 


APPENDIX.  307 

arrangements  which   may  be   necessary  to   carry  out   the 
wishes  of  the  church  in  relation  to  the  premises.* 

,  Moderator. 

,  Clerk." 

The  committee  are  happy  to  say,  that  an  entire  unanim- 
ity of  feeling  [or  as  the  case  may  be]  prevails  in  the  parish, 
in  reference  to  your  settlement  among  us.  The  doings  of 
the  society  will  accompany  this  communication. 

And  now,  dear  sir,  permit  us  personally,  and  in  behalf  of 
the  church  which  we  represent,  to  express  our  earnest  desire 
that  you  will  accept  of  our  invitation  to  the  pastoral  office 
among  us,  and  name  an  early  day  for  the  ordination  [or 
installation]  services. 

Praying  that  God  would  guide  you  to  a  favorable  decision, 
we  subscribe  ourselves,  in  behalf  of  the  church, 
Your  brethren  in  Christ, 


'  {the  Church. 

18—. 


Committee  of 


No.  3. 

LETTER   MISSIVE   FOR   AN   ORDAINING   COUNCIL. 

The  Church  of  Christ  in ,  to  the  Church  of  Christ  in 

,  Sendeth  Greeting. 

The  Great  Head  of  the  Church  having  kindly  united  the 
hearts  of  this  church,  and  the  congregation  statedly  wor- 

*  The  other  things  referred  to  here,  are  the  calling  of  a  parish,  or 
society  meeting,  for  the  purpose  of  concurring  with  the  church  and 
fixing  the  salary,  etc. 

It  would  be  equally  proper  to  have  the  church  vote  "  a  call "  to  the 
candidate,  embodying  the  substance  of  the  votes  and  the  statements 
of  the  committee. 


308  APPENDIX. 

shipping  with  us,  in  the  choice  of  Mr. [or  Rev.  as  the 

case  may  be]  for  our  pastor  and  teacher,  and  he  having  ac- 
cepted our  invitation  to  settle  with  us  in  the  gospel  ministry, 
and  suitable  provision  having  been  made  for  his  temporal 
support  — we  affectionately  solicit  your  attendance,  by  pastor 

and  delegate,  at ,  on  the day  of next,  at 

o'clock  in  the ,  to  assist  in  the  examination  of  the 

candidate;  and,  if  judged  proper,  in  the  ordination  services. 
May  grace,  mercy,  and  peace  be  multiplied  unto  you  all. 
Your  brethren  in  Christ, 


Committee  of 
the  Church. 


The  other  churches  invited  to  sit  in  council,  are 

[here  name  them.] 

Rev.  Mr. and  delegate  will  please  call  upon  Mr. 

for  entertainment. 


No.  4. 

LETTER   OF   INTRODUCTION. 

To  whom  it  may  concern. 

This  may  certify,  that  the  bearer,  Mr. ,  is  a 

member  in  regular  standing  of  the  Congregational  church 

in .     Expecting  to  be  absent  from  us  for  some  months, 

and  desiring  Christian  intercourse  during  his  absence,  he 
has  requested  a  letter  of  introduction  to  any  church  of 
Christ  with  which  he  may  wish  to  commune  ;  he  is,  there- 
fore, hereby  affectionately  recommended  to  the  occasional 
communion  and  fellowship  of  any  who  love  our  Lord  Jesus 
Christ. 

,  Pastor  of  the  Cong.  Chh. 

[or,  Clerk,  as  the  case  may  le.~\ 

, ,18-. 


APPENDIX.  309 

[This  sort  of  letter  does  not  require  a  vote  of  the  church. 
The  pastor,  or  if  the  church  has  no  pastor,  the  moderator 
or  stated  clerk  may  give  such  a  letter  as  this.  No  member 
should  leave  the  place  of  his  residence  for  any  considerable 
number  of  weeks  without  taking  such  a  letter.] 


No.  5. 

LETTER   OF   DISMISSION  AND   RECOMMENDATION. 

The   Congregational  Church  in  ,  to  the   Congrega- 
tional Church  in . 

Reverend  and  Beloved, 

The   bearer, ,  a   member   of  this  church  in 

regular  standing,  having  requested  a  letter  of  dismission 
and  recommendation  to  you,  the  church  have  voted  the 
same.  When  received  by  you,  his  particular  relation  to 
us  will  be  considered  at  an  end. 

Wishing  you  grace,  mercy,  and  peace, 

We  are  yours  in  the  Lord,  in  behalf  of  the  church, 

,  Pastor. 

Church  Clerk. 

18—. 


No.  6. 

LETTER   MISSIVE    FOR    A   DISMISSING   COUNCIL. 

The  Congregational  Church  in ,  to  the  Congregational 

Church  in ,  Sendeth  Greeting. 

Whereas  difficulties  have  arisen  among  us,  which  seem  to 
render  the  dissolution  of  the  pastoral  connection  between  the 

Rev.  Mr. and  this  church  desirable,  [or  this  church 

having  become  impoverished  by  deaths  and  removals,  so  as 


310  APPENDIX. 

to  be  unable  any  longer  to  sustain  the  ministry  among  us ; 
—  or,  whatever  the  case  may  be]  we  respectfully  request 
the  advice  of  your  Rev.  pastor  and  a  delegate,  in  relation  to 
the  question, —  Whether,  under  existing  circumstances,  this 
connection  ought  not  to  be  sundered  ? 

[Time  and  place  of  the  meeting.] 
In  the  bonds  of  the  Gospel,  we  are  yours, 

,  Pastor. 

,  Clerk,  or  Oomm.  of  the  Chh. 

[Date.] 

P.  S.  [Place  of  entertainment.  — Other  churches  invited.] 


No.  7. 

LETTER    MISSIVE    FROM    A    CHURCH    AND    AN    AGGRIEVED 
BROTHER   OR  BRETHREN,   FOR  A   MUTUAL   COUNCIL. 

The  Congregational  Church  in ,  to  the  Congregational 

Church  in . 

Rev.  and  Beloved, 

This  church  have  recently  felt  it  their  painful  duty  to 
exclude  from  their  fellowship  Mr. ,  for  [heretical  senti- 
ments, disorderly  walk,  or  unchristian  conduct  —  or  all,  or 
either,  as  the  case  may  be]  ;  and,  though  a  majority  [or  a 
large  majority]  are  persuaded  of  the  propriety  and  scriptural 

correctness  of  the  course  pursued,  yet,  as  Mr.  feels 

himself  aggrieved  and  injured  by  our  act,  and  some  of  our 
brethren  are  not  altogether  satisfied  —  we  have  thought 
proper  to  yield  to  his  and  their  earnest  request,  that  the 
advice  of  a  mutual  council  might  be  taken.  To  the  end, 
then,  that  all  things  may  be  done  to  the  edification  of  the 
body  of  Christ,  we  respectfully  invite  you,-  by  your  Rev. 

pastor  and  delegate,  to  meet  in  council,  on ,  at 

o'clock,  at ,  to  review  the  doings  of  this  church,  and  to 

give  us  such  advice  as  your  Christian  wisdom  may  suggest.  • 


APPENDIX.  311 

May  the  blessing  of  the  great  Head  of  the  Church  be 
with  you  all. 

Yours,  in  the  Gospel, 

: ,  Pastor. 

,  Clerk,  or  Committee. 

The  subscriber  [or  subscribers]  unites  in  the  above  re- 
quest.   ,  The  Aggrieved. 

, ,  18—. 


P.  S.     The  other  churches  invited  are 


Rev.  Mr. and  delegate  will  find  accommodations  at 

the  house  of  Mr. . 


No.  8. 

LETTER   MISSIVE    FROM   AN    EXCOMMUNICATED    INDIVIDUAL, 
ASKING   FOR  AN  EX   PARTE   COUNCIL. 


To  the  Congregational  Church  in 


The  undersigned  feeling  himself  aggrieved  by  the  recent 

action  of  the  Congregational  Church  in ,  and  having 

solemnly  protested  against  their  proceedings,  and  earnestly 
solicited  them  to  unite  with  him  in  asking  advice  of  a 
mutual  council,  but  without  success,  begs  leave  to  lay  before 
an  ex  parte  council  the  following  brief  outline  of  the 
charges  made  against  him,  and  of  the  proceedings  of  the 
church  in  reference  to  them.  [Here  may  follow  the 
charges,  an  account  of  the  doings  of  the  church,  and  a  dis- 
tinct annunciation  of  the  several  particulars  in  respect  to 
which  the  church  are  believed  to  have  erred.]  In  view  of 
the  whole  case  —  which  I  have  endeavored  fairly  to  state  — 
may  I  not  confidently  ask  the  aid  of  your  Eev.  pastor  and  a 
delegate,  to  sit  in  council  with  others,  and  investigate  the 
case  submitted,  and  advise  in  the  premises  ? 
With  sentiments  of  Christian  regard,  I  am 
yours  in  affliction, 


312  APPENDIX. 

P.  S.  The  other  churches  sent  to,  are .  The  coun- 
cil are  desired  to  meet  at  on ,  at 

o'clock. 

[Date,  &c.  &c.] 


No.  9. 

LETTER   MISSIVE   FOR   A   MUTUAL   COUNCIL. 

The  Congregational  Church  in ,  to  the  Congregational 

Church  in , 

Rev.  and  Beloved, 

Difficulties  having  arisen  between  the  pastor  and  sundry 
members  of  this  church,  in  the  adjustment  of  which  we  feel 
our  need  of  your  counsel,  this  is  to  invite  your  attendance, 
by  pastor  and  delegate,  at  a  mutual  council,  to  be  held  at 

,  on day  of ,  at o'clock,  to  advise  us 

respecting  the  following  matters,  namely :  —  [Here  let  every 
material  point  in  the  case  be  mentioned  distinctly ;  as  the 
church  send  their  pastor  and  delegate  to  act  upon  these 
points,  and  none  others,  the  letter  missive  being  the  war- 
rant on  which  the  assembled  council  proceed]  ;  and  such 
other  incidental  matters  as  may  grow  out  of  these  main 
points  of  difficulty  between  us. 

"Wishing  you  grace,  mercy,  and  peace, 
We  subscribe  ourselves  yours, 

,  Pastor. 

,  Comm.  of  the  Chh. 

, ,  18— 

P.  S.  The  Rev.  Mr. and  delegate  will  be  accom- 
modated at  the  house  of  Mr. . 


APPENDIX.  313 

No.  10. 

LETTER   MISSIVE   FOR   AN  EX   PARTE   COUNCIL. 

[The  same  form  may  be  used  as  for  a  mutual  council, 
with  this  exception :  —  It  must  be  distinctly  stated,  that  a 
mutual  council  has  been  proposed  by  the  inviting  party,  and 
been  rejected  by  the  other,  party.  No  church  should  send 
their  pastor  and  delegate,  to  assist  in  an  ex  parte  council, 
unless  assured  that  a  mutual,  has  been  first  proposed  and 
refused. 

The  letter  will  be  signed,  of  course,  only  by  the  sending 
party  —  the  pastor  of  the  church,  or  the  aggrieved  brother 
or  brethren,  as  the  case  may  be. 

The  names  of  the  invited  churches  should  always  be 
given,  that  every  church  may  know  with  whom  it  is  ex- 
pected to  associate  in  council.] 


No.  11. 

MINUTES   OF    AN   ECCLESIASTICAL   COUNCIL. 

[It  is  important  that  these  be  accurately  and  intelligibly 
made,  as  they  should  be  placed  among  the  records  of  the 
church  which  calls  the  council,  and  should  also  be  preserved 
by  the  scribe  of  the  council  for  future  reference.  Some- 
thing like  the  following  form  may  be  adopted  :  — ] 

Minutes   of  an   Ecclesiastical    Council   held   at   A , 

,  18 — ,  for  the  purpose  of [here  state  the  object.] 

Pursuant   to    letters    missive    from   the    Congregational 

church  in  A ,  the  pastors  and  delegates  of  the  following 

churches  assembled  at : 

27 


314  APPENDIX. 

From  the  Congregational  Church  in  B ,  Rev. 

,  Pastor,  Brother, ,  Delegate. 


[Giving  each  church  in  alphabetical  order. 3 

The  brethren  were  called  to  order  by  the  Rev. ,  who 

read  the  letter  missive. 

The  council  was  then  organized  by  choosing  Rev. 

,  Moderator,  and  Rev. ,  Scribe. 

After  prayer  by  the  moderator,  the  council  proceeded  to 
business. 

[Here  should  follow  a  brief  statement  of  the  proceed- 
ings, with  notices  of  adjournments,  devotional  services,  etc. 
If  the  council  are  called  to  assist  in  adjusting  difficulties  in 
the  church,  these  should  be  succinctly,  but  clearly  stated ; 
and  the  decision  of  the  council  upon  each  successive  point 
given.  In  a  word  —  the  scribe  should  endeavor  to  give  a 
distinct  outline  of  the  case .  submitted  to  the  council,  and 
their  treatment  of  the  same.  This  document,  after  being 
carefully  read  and  corrected  by  the  council,  should,  if  nec- 
essary, be  rewritten,  and  then  subscribed  by  the  moderator 
and  scribe,  in  the  name  of  the  council. 


RESULT   OF    COUNCII- 

Sometimes  it  is  deemed  expedient  to  appoint  a  committee 
to  embody  in  what  is  called  a  Result  of  Council,  the  case 
submitted  and  the  action  of  the  council  upon  the  same ;  and 
if  so,  the  entries  of  the  scribe  may  be  of  a  more  general 
nature.  Sometimes  the  labor  of  making  out  a  Result  is 
assigned  to  the  scribe  ;  and  an  assistant  is  appointed  to  per- 
form the  ordinary  work  of  keeping  minutes,  etc.] 


APPENDIX.  315 


No.  12. 

The   Congregational   CJiurch  in  ,  to  the    Council  who 

may  assemble  to  organize Congregational  Church  in 


Rev.  and  Beloved, 

This  may  certify  you,  that  the  bearer, ,  [where 

there  are  several  persons  going  from  the  same  church,  their 
names  may  be  all  put  into  one  letter]  has  for  some  time 
been  a  member,  in  good  standing,  of  the  Congregational 

church  in  .  Proposing  to  unite  in  forming  a  new 

church,  to  be  called ,  he  has  asked  a  letter  of  dis- 
mission and  recommendation  for  this  purpose.  We  therefore 
heartily  commend  him  to  your  Christian  confidence,  as  a 
brother  beloved  in  the  Lord ;  and  if  received  and  recognized 

by  you  as  a  member  of  the  church his  particular 

connection  with  us  will  be  considered  at  an  end. 

Craving  God's  blessing  on  your  proceedings,  we  subscribe 
ourselves,  yours  in  the  fellowship  of  the  Gospel,  in  behalf  of 
the  church,  ,  Pastor. 

,  Clerk. 
, ,  18—. 


No.  13. 

DISCIPLINE    OF    A    PASTOR    BY   HIS   CHURCH. 

Note  to  pages  188,  209. 

It  may  be  proper  to  apprise  the  reader,  who  is  not 
already  familiar  with  the  fact,  that  those  churches  and  min- 
isters who  adopt  the  Consociational  system,  generally  deny 
the  right  of  a  church  to  discipline  its  pastor. 


316  APPENDIX. 

The  Rev.  Mr.  Mitchell,  in  his  Guide  to  the  Principles 
and  Practices  of  the  Congregational  Churches  of  New  Eng- 
land, (p.  236,)  says :  "  A  church  would,  in  most  cases,  find 
it  a  most  embarrassing  business,  to  undertake  the  discipline 
of  its  minister.  It  is  wisely  relieved  from  such  a  duty." 
And,  again,  (p.  235,  note,)  "  I  do  not  see  how  a  church  in 
such  circumstances,  (i.  e.,  in  case  a  pastor  becomes  hereti- 
cal or  scandalous,)  or  at  least,  in  certain  supposable  circum- 
stances, can  act  in  its  collective  capacity  at  all.  Who  is  to 
convene  the  church  ?  and  who  is  to  preside  ?  The  pastor 
may  refuse  to  convene  it;  and  if  it  do  convene,  may  claim 
to  act  as  its  moderator  by  virtue  of  his  office,  ( Cambridge 
Platform,  ch.  X.  §  8,)  and  in  that  capacity,  if  he  be  a  bad 
man,  may  effectually  embarrass  its  proceedings." 

It  may  be  replied  to  these  objections :  that  there  is 
scarcely  any  end  to  the  difficulties  which  "  a  bad  man," 
whether  he  be  a  minister  or  a  layman,  may  throw  in  the 
way  of  church  discipline.  It  is  in  vain  to  think  of  guard- 
ing against  all  "  supposable "  difficulties.  A  minister  bad 
enough,  or  mad  enough,  to  insist  upon  embarrassing  and 
interrupting  the  orderly  proceedings  of  a  church,  under  such 
circumstances,  would  expose  himself  to  legal  process,  for 
disturbing  a  religious  meeting;  and  a  church  would  be  jus- 
tified in  having  him  arrested  and  put  under  bonds  for  his 
good  behavior,  while  they  proceeded  under  the  moderator- 
ship  of  the  senior  deacon,  or  some  one  chosen  for  the  occa- 
sion, to  examine  the  charges  against  their  pastor.  And  this 
would  be  no  invasion  of  the  pastor's  rights ;  for,  so  soon  as 
a  regular  charge  against  a  pastor  is  laid  before  a  church, 
and  the  church  vote  to  examine  that  charge,  their  pastor  is, 
virtually,  suspended  from  the  exercise  of  his  pastoral  office, 
and  his  right  to  moderate  the  church,  for  the  time  being, 
ceases. 


APPENDIX.  317 


CHURCH-MEMBERSHIP    OF    PASTORS. 

Connected  with  this  question,  respecting  the  right  and 
power  of  a  Congregational  church  to  discipline  its  pastor, 
is  another,  namely  :  Ought  a  minister  to  be  a  member  of  the 
church  of  winch  lie  is  pastor?  Those  who  deny  the  disci- 
plinary authority  of  a  church  over  a  pastor,  take  of  course, 
in  order  to  be  consistent,  the  negative  of  the  question.  Mr. 
Mitchell  says  (p.  237)  :  "  It  is  insisted  on  by  some,  that  a 
minister  shall  be  a  member  of  the  church  of  which  he  is 
the  pastor ;  and  subject,  '  like  any  other  member,'  to  its 
watch  and  discipline.  But  neither  the  reasons,  nor  the 
passages  from  Scripture,  which  are  adduced  in  support  of 
the  position,  are  satisfactory ;  and  by  the  great  majority  of 
the  denomination  it  is  not,  I  believe,  admitted."  Again 
(p.  238)  :  "  It  seems  inconsistent  with  the  relations  the  pas- 
tor sustains  to  the  church,  as  one  whom  the  Holy  Ghost 
hath  made  its  overseer,  and  with  the  respect  which  is  re- 
quired to  be  paid  to  him  for  his  office  sake,  that  he  should 
be  subject  to  its  watch  and  oversight,  in  the  same  manner, 
as  any  other  member."  And  again  (p.  241)  :  "  Leave  a 
minister  to  the  watch  and  discipline  of  his  peers.  This  is 
the  common  privilege  of  the  brotherhood,  and  ought  to  be 
his." 

The  unsettled  state  of  every  thing  connected  with  the 
pastoral  office  for  some  years  past,  has  undoubtedly  intro- 
duced irregularities  into  the  practice  of  our  denomination 
upon  this  point,  as  well  as  upon  many  others.  In  many 
cases,  the  pastoral  connection  is  now  formed  with  the  under- 
standing that  it  will  be  short-lived.  A  stipulation  is  often 
made  that  the  connection  may  be  dissolved,  by  either  party, 
the  church  or  the  pastor,  giving  the  other  three  months' 
notice.  In  other  cases,  a  settlement  is  made  for  a  stipulated 
number  of  years,  — Jive  being  a  favorite  number.  The  sys- 
27* 


318  APPENDIX. 

tern  of  rotation  has  thus  been  pretty  thoroughly  introduced 
into  the  pastoral  office.  Our  pastors  have  become  travelling 
preachers.  In  the  county  where  the  writer  was  located, 
there  were  thirty-one  Congregational  churches.  A  settle- 
ment of  thirteen  years,  gave  him  the  painful  opportunity  of 
witnessing  overturns  in  thirty  of  these  thirty-one  churches. 
There  was  but  one  church  in  the  county,  besides  his  own, 
which  had  not  changed  pastors  during  the  time,  and  many 
of  them  repeatedly.  Now,  if  this  is  a  specimen  of  the  state 
of  things  in  our  churches  generally,  can  we  wonder,  that  the 
practice  of  our  denomination  should  be  opposed  to  the  ad- 
mission of  ministers  as  members  of  the  churches  of  which 
they  are  pastors  ?  In  this  unsettled  state  of  things,  it  is 
natural  that  the  churches  should  be  inattentive  to  the 
church-membership  of  their  pastors ;  and  as  natural  for  our 
pastors  to  wish  to  retain  their  connection  with  the  churches 
with  which  they  originally  united  by  profession.  But,  it 
was  not  always  so  in  New  England  ;  *  and  our  principles,  as 
well  as  the  early  practice  of  our  churches,  are  diametrically 
opposed  to  this  innovation. 

And  it  is  believed  that  even  now  the  pastors  of  most  of 
our  best  regulated  and  most  stable  Congregational  churches, 
out  of  Connecticut,  will  be  found  to  be  members  of  their 
own  churches.  And  what  is  there  in  this  relation  inconsist- 
ent with  the  "  respect  which  is  required  to  be  paid  to  a  pas- 
tor, for  his  office'  sake  ? "  Nothing  more  than  in  the  ac- 
countability of  a  presiding  officer  of  a  legislative  assembly 
to  the  rules  of  that  body.  As  church  members,  ministers 
and  laymen  are  on  equal  footing:  they  are  alike  accountable 
to  the  laws  of  Christ's  kingdom.  The  administration  of 
these  laws  is  intrusted  to  the  church,  as  such ;  and  not  to 
any  ether  association  of  men,  however  wise  or  good.  A 


*  See  Mather's  Ratio,  p.  167-169. 


APPENDIX.  319 

church  has  no  more  right  to  delegate  the  duty  of  disciplining 
any  of  its  members  ta  other  hands,  than  it  has  to  delegate  to 
others  any  other  Christian  duty. 

Prof.  Upham,  in  his  "Ratio  Disciplines,"  (p.  167,)  says: 
"  It  is  settled,  both  in  principle  and  practice,  that  the  minis- 
ter is  accountable  to  his  church ;  and  in  the  first  place,  in 
virtue  of  his  church-membership.  According  to  Congrega- 
tional usage,  no  person  becomes  and  remains  the  minister 
[pastor?]  of  a  church,  without  also  transferring  his  relation- 
ship, and  becoming  a  member  of  the  same.  The  reasons  of 
this  are  various ;  but  one  undoubtedly  is,  that  he  may  feel 
himself  subject  to  the  needful  restraint  of  its  watch  and 
discipline." 

Mr.  Mitchell  intimates,  that  Prof.  Upham  has  been  "  mis- 
led by  some  of  the  early  writers  whom  he  consulted."  If 
so,  the  soundest  and  most  learned  writers  of  the  denomina- 
tion are  unsafe  guides.  "The  Cambridge  Platform," 
"  Cotton's  Way  of  the  Churches  in  New  England,"  *  "  Cot- 
ton's Book  of  the  Keys,"  |  "  Thomas  Hooker,"  \  "  Mather's 
Apology,"  and  "  Mather's  Ratio  Discipline,"  all  maintain 
this  doctrine. 

Cotton  Mather's  words  are :  "  When  a  pastor  has  fallen 
into  scandal,  the  brethren  that  are  acquainted  with  it,  pro- 
ceed as  they  would  with  another  In-other  in  such  cases  ;  only 
with  more  special  terms  of  respect  and  repetition  of  ad- 
dresses, as  the  relation  of  a  father  may  call  for."  || 

The  Cambridge  Platform,  ch.  10,  §  6,  speaking  of  an 
incorrigibly  offending  elder,  says  :  "  as  the  church  had 
power  to  call  him  to  office  so  have  they  power,  according  to 
order,  (the  council  of  the  churches,  where  it  may  be  had, 
directing  thereto,)  to  remove  him  from  his  office :  and  being 

*  See  p.  99-102. 

t  "  Keys  of  the  Kingdom  of  Heaven,"  p.  31,  41-43, 
}  See  Part  I.  p.  51,  52,  155,  192 ;  Part  II.  p.  68. 
||  See  Mather's  Ratio,  p.  162-165. 


320  APPENDIX. 

now  but  a  member,  in  case  he  add  contumacy  to  his  sin,  the 
church  that  had  power  to  receive  him  into  their  fellowship, 
hath  also  the  same  power  to  cast  him  out,  that  they  have 
concerning  any  other  member." 

It  is  an  important  principle  of  Congregationalism,  that 
the  call  of  the  church,  and  the  acceptance  of  the  same  by 
the  pastor  elect,  constitute  the  pastoral  relation  to  any  par- 
ticular church.  The  ordination  is  only  the  induction  into 
office  of  the  individual,  who,  by  virtue  of  his  election,  is  en- 
titled to  that  office. 

In  ch.  9,  §  2,  of  the  Platform,  we  read :  "  This  ordina- 
tion we  account  nothing  else  but  the  solemn  putting  of  a 
man  into  his  place  and  office  in  the  church,  lohereunto  he 
had  right  before  by  election ;  being  like  the  installing  of  a 
magistrate  in  the  commonwealth.  Ordination  therefore  is 
not  to  go  before  but  to  follow  election.  The  essence  and 
substance  of  the  outward  calling  of  an  ordinary  officer  in 
the  church,  doth  not  consist  in  his  ordination,  but  in  his  vol- 
untary and  free  election  by  the  church,  and  his  accepting  of 
that  election ;  whereupon  is  founded  that  relation  between 
pastor  and  flock,  between  such  a  minister  and  such  a  people. 
Ordination  doth  not  constitute  an  officer,  nor  give  him  the  es- 
sentials of  his  office.  The  apostles  were  elders  without  impo- 
sition of  hands  by  men ;  Paul  and  Barnabas  were  officers 
before  that  imposition  of  hands.  Acts  13:  3.  The  pos- 
terity of  Levi  were  priests  and  Levites,  before  hands  were 
laid  on  them  by  the  children  of  Israel.  Numbers  8 :  10. 
Acts  6:  5,  6.  13:  2,  3.  14:  23.  1  Tim.  4:  14.  5:  22." 

Cotton  Mather,  in  speaking  of  the  doctrines  of  the  fathers 
of  New  England,  says :  "  They  reckoned  not  ordination  to 
be  essential  unto  the  vocation  of  a  minister,  any  more  than 
coronation  to  the  being  of  a  king :  but  that  it  is  only  a  con- 
sequent and  convenient  adjunct  of  his  vocation,  and  a  sol- 
emn acknowledgment  of  it,  with  an  useful  and  proper  bene- 
diction of  him  in  it."  Magnolia,  Vol.  II.  p.  208.  See 


APPENDIX.  321 

also,  T.  Hooker's  Survey,  P.  II.  p.  60 ;  Calvin's  Inst.  B.  IV. 
c.  3,  §  10 ;  Milton 's  "  Animadversions  upon  the  Remon- 
strants Defence"  etc.  ut  sup.  p.  193,  note. 

The  principle  here  recognized,  puts  the  power  of  disci- 
pline into  the  hands  of  the  church :  and  this  is  clearly  the 
right  of  the  church.  No  other  body  has  been  invested  with 
power  by  Christ  to  open  and  shut  the  doors  of  the  church  — 
to  discipline  offenders  against  the  laws  of  his  kingdom.  In 
ch.  8,  §  7,  of  the  Platform,  it  is  said :  "  If  the  church  have 
power  to  choose  their  officers  and  ministers,  then,  in  case  of 
manifest  unworthiness  and  delinquency,  they  have  power 
also  to  depose  them :  for  to  open  and  shut,  to  choose  and  re- 
fuse, to  constitute  in  office  and  remove  from  office,  are  acts 
belonging  to  the  same  power."  Speaking  of  the  power  and 
right  of  a  church  to  discipline,  and  even  depose  its  pastor, 
the  learned  and  excellent  Samuel  Mather,  in  his  Apology, 
etc.,  says  :  "  It  is  entirely  just  and  reasonable  that  particu- 
lar churches  should  have  this  power :  for  they  are  ecclesias- 
tical societies  confederate,  that  is  to  say,  they  are  churches, 
before  they  have  officers,  and  even  without  them.  And,  al- 
though they  may  be  in  such  a  state  as  this,  yet  even  then  a 
subordinate  ecclesiastical  power  is  under  our  Lord  Jesus 
Christ,  and  by  Him  delegated  unto  them :  so  that,  having 
the  nature  'and  essence  of  a  church,  as  they  surely  have, 
they  may  act  as'  such :  and,  as  it  is  natural  to  all  societies 
and  bodies  whatsoever  to  preserve  themselves,  the  churches 
of  Christ  also  are  doubtless  furnished  with  sufficient  power 
for  their  own  preservation  and  comfortable  subsistence.  It 
follows,  therefore,  that,  if  the  elder  of  a  particular  church 
should  be  found  guilty  of  maladministration,  and  break  in 
upon  the  known  and  fundamental  privileges  which  every 
Christian  society  has  in  common  with  other  societies,  that 
particular  church  may  and  ought,  from  a  sacred  regard  to 
the  law  of  self-preservation,  to  depose  such  an  arbitrary  and 


322  APPENDIX. 

tyrannical  elder,  if  upon  their  admonitions  lie  do  not  repent 
and  give  them  satisfaction. 

"  Nor  indeed  can  it  well  be  disputed,  that  the  churches  in 
the  days  of  pi'imitive  Christianity  were  possessed  of  this  most 
valuable  right  and  privilege,  when  there  are  such  testimonies 
in  the  ancient  approved  writers,  which  fully  demonstrate 
it.  It  is  as  clear  as  the  light,  from  that  deservedly  pi'ized 
remain  of  antiquity,  CLEMENT'S  first  Epistle  to  the  Corin- 
thians, which  is  worthy  of  frequent  citations  from  it,  that 
the  church  of  Corinth  at  that  time,  had,  and  exercised  this 
privilege.  For,  he  says  to  them  in  that  epistle,  '  We  per- 
ceive that  ye  have  removed  some,  who  have  performed  their 
office  well,  from  the  ministry  which  they  were  thought  to  de- 
serve, as  having  no  fault  to  be  found  with  them :  Ye  are  too 
contentious,  brethren,  and  too  hot  about  these  things  which 
appertain  not  to  salvation'  Now,  is  it  not  very  plain  from 
these  passages,  that  the  Corinthians  had  deposed  and  laid 
aside  their  ministers,  merely  because,  in  lesser  or  disputable 
points,  their  judgments  did  not  please  them  ?  'Tis  true  the 
good  CLEMENT  blames  them,  and  it  must  be  confessed  that 
they  deserved  to  be  blamed,  for  casting  off  those  persons  w ho 
had  holily  and  unUamably  performed  the  duties  of  their  Epis- 
copacy :  But,  CLEMENT  never  twits  or  blames  them  at  all 
for  exercising  a  power  which  did  not  belong  to  them :  no, 
far  from  it.  All  that  he  faults  them  for,  and  indeed  all  that 
can  be  objected  against  them  is,  that  they  exercised  the 
power,  of  which  they  were  possessed,  in  an  irregular  man- 
ner, when  the  occasion  did  not  require  it. 

"  And  it  is  also  certain,  that  the  particular  churches  of 
our  LORD  JESUS  CHRIST,  enjoyed  this  privilege,  at  least 
until  the  two  hundred  and  fifty-eighth  year  after  CHRIST  : 
For,  in  that  year,  a  Synod  convened,  in  which  CYPRIAN 
presided :  And  that  Synod  approved  and  commended  the 
proceedings  of  some  churches  who  had  deposed  their  bi»h- 


APPENDIX.  323 

ops,  upon  the  application  of  those  churches  to  the  synod  in 
order  to  obtain  their  opinion  concerning  their  conduct.  As 
for  CYPRIAN'S  own  judgment  in  this  matter,  it  may  easily  be 
seen  by  reading  some  of  his  epistles :  For,  in  one  of  his 
epistles,  he  expressly  acknowledges,  that  in  his  time  the 
people  had  the  power,  as  of  choosing  worthy  ministers,  so  like- 
wise of  refusing  and  casting  off  those  who  were  not  so  ;  and 
in  another  epistle,  he  affirms,  that  this  power  belongs  to  the 
church,  and  that  it  was  given  to  the  church  by  divine  author- 
ity. And  the  learned  OIIIGEN,  was  of  the  same  mind :  For 
he  freely  declared  to  his  people, '  If  I  seem  to  you  to  be  a 
right  hand,  and  am  called  a  Presbyter  and  seem  to  preach 
the  word  of  God ;  yet  if  I  shall  do  any  thing  contrary  to 
ecclesiastical  discipline  and  the  rule  of  the  gospel,  so  that  I 
give  scandal  or  offence  to  the  church,  let  the  whole  church 
conspire,  and  with  one  consent  cut  me  off,  although  I  am 
their  right  hand.'  And  this  right  and  liberty  of  the  breth- 
ren for  which  we  plead,  is  so  fully  represented  by  CYPRIAN, 
and  so  strongly  proved  to  belong  to  them,  from  passages 
which  he  urges  out  of  the  Old  and  New  Testament,  that  I 
shall  refer  you  unto  him :  In  the  mean  time,  I  cannot  but 
transcribe  a  few  sentences  from  him.  '  For  this  cause,'  says 
he,  '  the  people  obedient  to  the  commands  of  the  Lord,  and 
fearing  God,  ought  to  separate  themselves  from  a  wicked 
bishop :  For  they  principally  have  the  power  of  choosing 
worthy  priests  and  rejecting  the  unworthy,  which  comes 
from  divine  authority.'  Nor,  may  I  omit  the  testimony  of 
the  prodigiously  learned  GROTIUS,  with  reference  to  this 
right  of  the  people  in  the  early  ages  of  Christianity  :  Now 
he  testifies,  that  it  was  not  only  the  right  of  the  people  to 
flee  and  avoid  an  unfaithful  pastor,  but  that  such  a  pastor, 
by  virtue  of  the  sentence  against  him,  lost  his  pastoral 
right,  and  whatsoever  of  that  kind  was  once  ascribed  unto 
him. 

"  To  conclude  ;  as  JESUS  CHRIST  has  made  these  church- 


324  APPENDIX. 

es  free  in  this  liberty,  it  is  to  be  hoped,  that  they  will  stand 
fast  in  it,  as  occasion  shall  require,  nor  suffer  their  pastors 
under  their  maladministrations,  to  deprive  them  of  it."  * 

If  it  be  objected,  that  the  authorities  cited  are  ancient,  and 
that  modern  Congregationalists  have  adopted  different  views 
and  practice;  I  beg  leave  to  refer  to  a  sermon,  published  in 
1826,  by  that  close  reasoner  and  consistent  Congregational- 
ist,  Dr.  Emmons ;  entitled  "  The  Platform  of  Ecclesiastical 
Government,  established  by  the  Lord  Jesus  Christ."  At 
page  16th  he  says:  "If  every  church  be  formed  by  confed- 
eration, and  has  an  independent  right  to  exercise  all  ecclesi- 
astical power,  [as  he  had  before  shown]  then  they  have  a 
right  to  dismiss  their  own  minister,  whenever  they  judge  he 
has  forfeited  his  ministerial  character.  Those  who  have  a 
right  to  put  into  office,  have  a  right  to  put  out  of  office. 
The  church  either  puts  their  minister  into  office,  or  delegates 
power  to  a  neighboring  minister  to  do  it  for  them,  which  is 
the  same  thing  as  doing  it  themselves.  Therefore,  as  neigh- 
boring ministers  could  not  place  a  pastor  over  them  without 
their  consent,  so  they  [the  neighboring  ministers]  cannot  put 
away  or  dismiss  their  pastor  without  their  consent.  The 
voice  of  the  church  must  always  be  had  in  every  act  of  disci- 
pline. Now,  if  a  council  cannot  dismiss  a  minister  without 
the  consent  of  the  church,  then  it  clearly  appears,  that  the 
right  of  dismission  belongs  solely  to  the  church,  who  may  dis- 
miss their  minister  without  the  advice,  or  contrary  to  the 
advice  of  a  council,  if  they  think  he  has  forfeited  his  minis- 
terial character ;  but  not  otherwise." 

None  who  know  the  character  of  Dr.  Emmons  —  and 
who  is  there  that  does  not  know  it  —  will  question  his  com- 
petency to  give  an  opinion  of  what  is  essential  to  sound 

*  Sec  Mather's  "  Apology  for  the  Liberties  of  the  Churches  of  New  Eng- 
land," p.  81-85.  F.  Johnson  maintained  the  same  doctrine. — Han- 
bury,  Vol.  I.  p.  242.  Also,  Hanbury,  p.  94  ;  Ainsworth  and  others. 


APPENDIX.  325 

Congregationalism.  Throughout  his  discourse,  he  insists, 
that  all  ecclesiastical  power  is  vested  in  each  duly  constitu- 
ted church,  by  Jesus  Christ,  the  head  of  the  church.  The 
church  is  the  ultimate  appeal  in  all  cases  of  discipline,  and 
has  an  undoubted  right  to  perform  all  necessary  acts  of  dis- 
cipline. "  It  is  at  the  option  and  discretion  of  any  particu- 
lar church,  whether  they  shall,  or  shall  not  ask  counsel  in 
any  case  of  church  discipline,  and  if  they  do  ask  counsel  of 
others,  their  advice  is  only  advisory,  which  they  have  a  right 
to  accept  or  rej^taT —  Discourse,  p.  15,  1C. 

The  above  attracts  go  to  show,  that  the  doctrine  main- 
tained in  these  pages,  has  the  countenance  of  one  of  the 
most  distinguished  Congregational  divines  of  modern  days  ; 
as  well  as  the  support  of  ancient  authorities. 

If  we  may  erect  a  distinct  tribunal  to  try  ministers,  we 
need  but  one  step  more,  and  the  power  of  disciplining  any 
member  is  taken  from  the  church.  Every  minister  must  be 
either  a  member  of  the  church  of  which  he  is  pastor,  or  of 
some  other  church.  To  that  church  of  which  he  is  a  mem- 
ber, he  is  amenable ;  and  to  the  discipline  of  that  church  he 
is  subject,  just  as  much  as  any  other  member;  otherwise,  we 
have  the  anomaly  of  a  church,  professing  to  believe  itself 
empowered  to  discipline  its  members,  having  within  its 
bosom  one,  at  least,  over  whom  it  has  no  disciplinary  power. 
As  a  church  member  every  minister  stands  on  precisely  the 
same  ground  as  every  other  member  does ;  he  is  amenable 
to  the  ^ame  laws  ;  and  his  official  character  cannot,  —  will 
not  shield  him.  As  a  church  member  he  has  no  rights  or 
immunities  which  other  members  have  not.  His  supe- 
riority over  the  church  is  official  merely,  —  he  is  chief 
among  equals. 

It  is  objected,  that  every  man  should  be   tried  by  his 
"peers"     If  pastors  are  to  be  tried  by  their  "peers,"  by 
whom  are  the  deacons  to  be  tried  ?  have  not  they  the  same 
28 


326  APPENDIX. 

claim  to  exemption  from  church  jurisdiction  that  the  other 
officers  of  the  church  have  ? 

If  it  be  further  objected,  that  the  church  is  much  more 
liable  to  be  swayed  by  prejudice,  than  an  association  of 
clergymen :  it  may  be  answered,  that  a  pastor  may  have  the 
advice  of  a  council,  if  he  desire  it ;  and  has,  therefore,  as 
complete  protection  from  injury  as  any  of  his  lay  brethren ; 
and  more  than  this  he  cannot  reasonably  ask. 

Presbyterians  and  Episcopalians  object  to  Congregation- 
alism, that  it  does  not  give  ministers  suffigjent  power.  Dr. 
Campbell  says,  we  "  have  gone  to  an  extreme,  though  "  — 
as  he  honestly  admits  —  "  not  the  most  common  extreme,  in 
bringing  the  pastoral  authority  too  low."  Lecture  6,  p.  91. 
My  own  humble  labors  have  been  criticized,  for  not  suffi- 
ciently guarding  against  the  encroachments  of  the  people  on 
the  rights  of  the  ministry.  In  reference  to  this  objection, 
•we  answer :  That  we  give  to  ministers  all  the  authority 
which  the  New  Testament  gives  them.  We  acknowledge 
them  to  be  bishops  or  overseers  of  their  respective  churches; 
to  be  guides  (r^ov^sroi)  to  their  churches ;  and  governors 
(nno'iGTUiizvoi  presidents)  in  them.  And  we  maintain,  that 
the  churches  are  bound  to  "  remember  them  which  have  the 
rule  over  them,"  or  are  their  guides ;  "  to  knoiv"  i.  e.  re- 
spectfully and  affectionately  to  regard,  "them  which  are  over 
[them]  (TtQOiGrunevovg)  in  the  Lord,  and  to  esteem  them 
very  highly  in  love  for  their  work's  sake  ;  "  to  "  obey  them 
which  have  the  rule  over  [them]  and  submit  £them- 
selves]." 

Still,  we  cannot  conceal  from  the  churches,  if  we  would, 
the  fact  that  their  submission  and  obedience  to  their  pastors 
are  to  be  based  on  the  conformity  of  these  overseers,  guides, 
and  presidents,  to  the  requisitions  of  the  gospel ;  or,  in 
other  words,  that  the  churches  are  bound  to  obey  and  sub- 
mit themselves  to  their  ecclesiastical  rulers,  no  further  than 


APPENDIX.  327 

these  rulers  conform  to  the  Word  of  God.  As  officers, 
they  preside  over  the  churches  —  they  are  presidents,  but 
not  monarchs,  nor  tyrants ;  and  while  they  act  worthily  of 
their  office,  they  are  respected  and  obeyed.  They  are 
guides  to  be  followed,  not  blindfold,  but  in  the  light  of  truth  ; 
and  when  they  cease  to  walk  in  that  light,  they  have  no 
further  claim  upon  the  obedience  of  the  people.  And  what 
more  can  we  give  to  the  pastors,  without  intrenching  upon 
the  free  spirit  of  the  Gospel  Institution  ? 

Is  it  objected,  that  the  churches  are  made  judges  of  their 
pastor's  conformity  to  the  gospel  standard  ?  And  pray  who 
should  be,  if  not  the  churches  ?  Not  the  ministers  them- 
selves, surely !  For  this  would  make  them  the  most  abso- 
lute despots.  Not  neighboring  ministers  solely ;  for  this 
would  destroy  the  independence  of  the  churches.  The  rights 
of  private  judgment  in  matters  of  faith,  will  not  certainly  be 
denied  by  any  consistent  Protestant :  with  what  propriety 
then  can  individual  churches  be  denied  the  right  of  deciding, 
from  the  Word  of  God,  whether  their  pastors  and  spiritual 
guides  and  overseers  conform  in  their  disciplinary  measures 
to  this  infallible  standard  ?  It  is  freely  admitted,  that  the 
authority  of  a  Congregational  pastor  in  the  government  and 
general  direction  of  the  affairs  of  his  church,  very  much  de- 
pends upon  his  personal  integrity,  wisdom,  piety,  and  careful 
conformity  to  the  principles  of  church  government  laid  down 
in  the  New  Testament.  And  these  are  the  best  foundations 
for  all  authority :  they  most  effectually  insure  the  integrity, 
and  piety,  and  humility  of  the  ministry,  while  they  guard 
the  individual  rights  of  the  churches.  Indeed,  we  see  not 
how  we  can  give  to  the  pastors  of  churches  founded  on  such 
principles  as  ours  are,  greater  power  over  the  churches.  We 
must  either  govern  by  brute  force,  by  hierarchal  machinery, 
or  by  moral  power.  We  reject  the  two  first,  as  inconsist- 
ent with  the  spirit  of  Christianity :  we  have  only  the  last 
remaining.  Dr.  Campbell  is  honest  enough  to  admit  this ; 


328  APPENDIX. 

and  by  his  admission  answer  his  own  objection  to  Congrega- 
tionalism, "  of  bringing  the  pastoral  authority  too  low."  For 
he  adds  :  "  it  is  however  certain,  that  when  authority  of  any 
kind  is  unattended  with  what  are  commonly  called  coercive 
measures,  or  the  power  of  the  sword,  and  unsupported  by 
temporal  splendor,  or  worldly  sanctions,  it  is  impossible  to 
preserve  it  otherwise  amongst  an  enlightened  people,  than 
by  purity  of  character  in  those  vested  with  it,  and  by  dili- 
gence in  the  discharge  of  the  duties  of  their  station."  —  Lee. 
vi.  p.  91. 

Sound  Congregational  principles  and  practice,  then,  are 
decidedly  opposed  to  the  doctrine,  that  a  pastor  should  not 
be  a  member  of  the  church  over  which  he  presides,  and 
should  be  free  from  the  disciplinary  authority  of  that  church. 
I  am  aware  that  many  excellent  men  are  agreed  with  Mr. 
Mitchell  in  his  views  of  these  matters  ;  and  that  the  practice 
of  some,  at  least,  of  the  churches  of  Connecticut,  with  which 
Mr.  M.  was  formerly  connected,  is  in  accordance  with  his 
views ;  nevertheless,  I  am  constrained  to  regard  this  prac- 
tice as  a  deviation  from  primitive  Congregationalism,  as  un- 
called for  as  it  is  unsafe.  It  seems  to  me  to  be  one  step 
towards  those  evils  to  which  the  plan  of  consociation,  and 
the  establishment  of  permanent  and  authoritative  councils 
directly  lead.  I  regret  to  say  that  this  appears  not  to  be 
the  only  particular  in  which  the  hearts  of  some  of  the  children 
are  turned  from  their  fathers  —  in  which  some  modern  Con- 
gregationalists  (so  called)  have  deviated  from  those  princi- 
ples of  which  Cotton  Mather  speaks,  when  he  says :  "  /  shall 
count  my  country  lost,  in  the  loss  of  the  primitive  principles, 
and  the  primitive  practices,  upon  which  it  was  atjirst  estab- 
lished" 

I  will  only  add  a  single  remark  to  this  long  note.  The 
membership  -relation  of  a  pastor  to  his  church  has  been 
considered  too  much  in  the  light  of  a  subjection  of  the  pastor 
to  "  impertinent  annoyances  of  weak,  or  officious  and  ill-dis- 


APPENDIX.  329 

posed  brethren."     No  pastor,  let  his  relation  to  his  church 
and  people  be  what  it  may,  can  avoid  the*e  annoyances. 

There  is,  however,  another  light  in  which  I  love  to  con- 
template the  relation  of  a  pastor  to  his  church,  as  a  church 
member  ;  and  that  is,  in  the  light  of  a  privilege.  Is  it  not  a 
privilege  to  be  under  the  watch  and  care  of  a  church, 
which,  like  the  beasts  seen  by  John,  is  "  full  of  eyes  before 
and  behind,"  which  may  watch  for  our  safety,  and  not 
merely  for  our  halting  ?  Has  Jesus  Christ  condescended  tc 
make  himself  like  one  of  us  —  to  become  our  elder  brother 
—  that  he  might  create  a  new  bond  of  attachment,  and  en- 
courage greater  familiarity  with  him  ?  and  shall  we,  his  ser- 
vants, put  ourselves  upon  our  official  dignity  and  claim 
exemption  from  that  brotherly  relation  to  our  churches 
which,  while  it  will  exempt  us  from  the  discipline  of  these 
churches,  will  deprive  us  also  of  that  fellowship  and  sym- 
pathy which  should  exist  among  all  the  members  of  the 
body  ?  Surely,  if  it  be  a  privilege  for  any  one  to  be  a  church- 
member,  it  is  for  a  pastor.  And  long  may  it  be,  ere  it  shall 
be  regarded  generally  by  our  churches  as  "  the  true  doctrine, 
that  a  minister  by  virtue  of  his  ordination,  ceases  to  be  a 
church  member  anywhere?  * 


No.  14. 

EXCOMMUNICATION   AND    WITHDRAWING    FELLOWSHIP. 

Note  to  page  208. 

Two  questions  may  be  raised  on  the  distinction  intimated 
between  excommunication  and  withdrawing  fellowship:  — 
First,  Wherein  does  this  act  of  withdrawing  fellowship  dif- 
fer from  excommunication  ?  Secondly,  Is  it  proper  for  a 

*  Mitchell,  p.  240,  note ;  Kutherford,  the  Presbyterian,  makes  a 
similar  statement;  T.  Hooker,  pp.  61,  81. 

28* 


330  APPENDIX. 

church  to  withdraw  fellowship  from  a  member,  and  leave 
him  unconnected  with  any  visible  church  ?  I  will  venture  to 
answer  both  of  these  questions,  and  then  leave  the  reader  to 
form  his  own  judgment. 

First,  Excommunication  differs  from  the  act  of  withdraw- 
ing fellowship  in  this :  excommunication  implies  a  forfeiture 
of  Christian  standing ;  withdrawing  fellowship,  implies  a  for- 
feiture of  church  standing  only.  If  one  is  excommunicated, 
he  is  "  cut  off,"  "  put  away,"  "  purged  out,"  "  delivered 
unto  Satan,"  —  in  a  word,  is  dealt  with  as  "  a  heathen  man 
and  a  publican  "  —  as  one  destitute  of  any  claim  to  the  char- 
acter of  a  Christian.  All  this  seems  to  be  taught  by  the 
passages  alluded  to  in  the  text.  —  See  Matt.  18:  15-18. 
1  Cor.  5:  1-5,7,  13.  Gal.  5:  12. 

When  Christ  and  his  apostles  use  such  language  as  that 
referred  to,  in  describing  the  duty  of  a  church  towards 
offenders,  they  are  speaking  of  persons  who  had  committed 
serious  offences  —  who  had  sinned,  and  continued  obstinate 
in  their  sins.  In  the  18th  chapter  of  Matt,  our  translators 
use  the  word  trespass  to  designate  the  offence  i-eferred  to 
by  the  Saviour  — "  If  thy  brother  shall  trespass  against 
thee ; "  but  the  original  word  (dfiaQTtjGtj)  denotes  a  more 
serious  offence  than  the  English  word  trespass  implies.  It 
is  the  same  word  which  is  put  into  the  mouth  of  the  prodi- 
gal, Luke  15:  18,  "I have  sinned  (J^aorov)  against  heaven 
and  before  thee ; "  and  it  was  used  by  Judas,  when  "  he 
brought  again  the  thirty  pieces  of  silver  to  the  chief  priests 
and  elders,  Saying,  I  have  sinned  (fyanTOv)  in  that  I  have 
betrayed  the  innocent  blood."  —  Matt.  27:  3,  4.  So  else- 
where it  is  used  in  the  same  sense,  as  Rom.  3  :  23.  Heb.  3  : 
17.  1  John  1 :  10,  et  al 

The  same  view  of  excommunication  is  suggested  by  1 
Cor.  v.  and  2  Cor.  2:  4-11,  where  the  Apostle  gives  direc- 
tions respecting  the  treatment  of  an  offender:  he  was  to  be 
delivered  "  unto  Satan  for  the  destruction  of  the  flesh ; "  i.  e. 


APPENDIX.  331 

he  was  to  be  oast  out  of  the  church,  and  abandoned  to  the 
god  of  this  world.  But,  for  what  offence  was  this  punish- 
ment to  be  "  inflicted  of  many  "  —  by  the  majority  of  the 
church  ?  Not  for  a  trifling  irregularity,  but  for  a  serious 
offence  —  an  open  violation  of  the  rules  of  Christian  conduct : 
it  was  for  fornication ;  and  "  such  fornication  as  is  not  so 
much  as  named  among  the  Gentiles,  that  one  should  have 
his  father's  wife."  —  1  Cor.  5  :  1. 

But  what  was  the  state  of  the  case  when  the  Apostle 
directed  the  Thessalonian  church  to  "  withdraw  from  every 
brother  that  walketh  disorderly  ?  "  2  Thess.  3  :  6.  The  dis- 
orderly conduct  to  which  he  particularly  referred,  was  idle- 
ness and  gossiping :  "  We  hear  that  there  are  some  which 
walk  among  you  disorderly,  working  not  at  all,  but  are  busy- 
bodies." —  3:  11.  These  persons  they  were  directed  to 
"  note  "  —  take  notice  of,  and  withdraw  from,  and  "  have  no 
company  with."  —  6,  14  vs.  Yet,  they  were  not  to  treat 
them  as  heathen  men  and  publicans ;  for  the  apostle  adds : 
"  Yet  count  him  not  as  an  enemy  but  admonish  him  as  a 
brother" —  15  v.  This  neglect  of  his  lawful  calling,  and  this 
meddling  with  what  did  not  concern  him,  was  irregular  and 
disorderly ;  it  was  calculated  to  bring  reproach  upon  the 
cause  of  Christ,  and  to  injure  the  good  name  of  the  church  : 
the  church  was  therefore  required  to  withdraw  itself  from  all 
participation  with  the  disorderly.  Still,  this  disorderly  con- 
duct was  not,  necessarily,  a  proof  that  the  offender  was 
utterly  destitute  of  the  spirit  of  Christ.  He  might  be  acting 
under  mistaken  views  of  duty  ;  he  might  conscientiously  be- 
lieve himself  called  to  give  up  his  secular  employment,  and 
to  devote  his  time  and  efforts,  well  meant,  though  indiscreet 
—  to  doing  good.  We  know  that  there  are  just  such  dis- 
orderly and  busybodies  in  the  churches  now,  —  men,  who 
by  injudicious  efforts  to  promote  the  cause  of  Christ,  really 
injure  it ;  and,  by  their  ill-directed  attempts  to  heal  differ- 
ences among  brethren,  or  remove  difficulties  from  families, 


332  APPENDIX. 

become  busybodies  in  other  men's  matters  —  meddlers  with 
•what  does  not  concern  them.  Such  persons,  instead  of  being 
lights  in  the  world,  become  a  by-word  and  a  hissing  among 
the  unbelieving,  and  spots  upon  the  fair  fame  of  the  Christian 
Church.  Yet,  they  are  the  most  difficult  persons  to  con- 
vince and  reclaim :  for  the  simple  reason,  that,  though  per- 
haps truly  pious,  they  are  destitute  of  good-sense.  Hence  it 
might  become  necessary  for  the  church,  after  due  efforts  to 
persuade  such  disorderly  members  to  abandon  their  irregular 
proceedings,  to  withdraw  from  them ;  and  thus  let  the  world 
know,  that  the  church  did  not  approve  of  their  irregularities, 
and  would  not  sanction  their  disorderly  conduct.  At  the 
same  time,  the  church  might,  perhaps,  count  the  disorderly 
as  truly  pious  ;  and  therefore,  might  admonish  and  treat  them 
as  brethren  in  Christ,  and  not  as  heathen  men  and  publicans, 
as  they  would  otherwise  be  required  to  do.  If  these  views 
are  correct,  then,  reasoning  analogically,  we  are  authorized 
in  saying :  That,  whenever  a  church  member,  from  mistaken 
views  of  duty,  or  other  cause,  persists  in  any  course  of  con- 
duct which,  though  not  destructive  of  Christian  character,  is 
yet  plainly  inconsistent  with  what  the  church  of  which  he  is 
a  member,  believe  to  be  agreeable  to  the  order  which 
Christ  requires  —  the  church  is  bound  to  withdraw  fellow- 
ship ;  and  thus  declare  to  the  world,  that  they  approve  not 
of  his  peculiar  notions  or  irregular  doings.  In  so  doing,  they 
pass  no  judgment  on  the  Christian  standing  of  the  disorderly 
person  ;  but  they  simply  declare,  that  his  sentiments  and 
practices  are  so  inconsistent  with  what  they  deem  orderly, 
that  they  can  no  longer  walk  with  him  in  church  fellowship. 
In  thus  drawing  a  distinction  between  excommunication 
and  the  withdrawal  of  fellowship,  I  can  plead  but  few  au- 
thorities. The  Platform  seems  rather  to  contradict  such  a 
distinction,  when  it  says :  "  The  church  cannot  make  a 
member  no  member,  but  by  excommunication."  —  Ch.  13, 
§  7.  But,  as  it  speaks  of  the  treatment  of  no  other  offences 


APPENDIX.  333 

except  such  as  are  of  a  more  serious  nature,  for  the  com- 
mission of  which  a  person,  remaining  impenitent,  should 
be  cast  out  of  the  church  as  a  heathen  man  and  a  pub- 
lican ;  the  passage  quoted  may  not  be  so  decisive  as  at 
first  sight  may  be  supposed.  Further,  in  the  passage  quoted 
from  the  Platform,  the  term  excommunication  may  be 
used  in  a  generic  sense,  including  both  expulsion  for  un- 
christian sentiments  or  conduct,  and  withdrawing  fellowship 
for  disorderly  notions  and  practices.  Thus  the  term  is 
used  by  some  modern  writers,  who  are  careful  to  note  a 
difference  between  the  treatment  of  persons  excommuni- 
cated for  what  is  deemed  unchristian,  and  what  is  deemed 
simply  irregular  and  disorderly.*  Thus  Bloomfield  calls 
the  act  of  the  church  required  in  2  Thess.  3  :  14,  "a  sort 
of  excommunication."  Neither  Macknight  nor  Scott  regard 
this  act  the  same  as  that  required  in  Matthew  18 :  15-18. 
Indeed,  every  man  must  feel  that  there  should  be  a  dif- 
ference in  the  treatment  of  such  as  have  forfeited  their 
Christian  standing,  and  such  as  have,  from  conscientious, 
though  mistaken  views  of  truth  and  duty,  or  from  inadver- 
tency, fallen  into  conduct  simply  disorderly. 

Cotton  Mather,  in  the  Magnalia,  (Vol.  II.  p.  235)  speaks 
of  the  matter  now  under  consideration,  and  seems  to  author- 
ize, fully,  the  view  which  I  have  presented.  His  words 
are :  "  It  may  sometimes  come  to  pass,  that  a  church  mem- 
ber, not  otherwise  scandalous,  may  sinfully  withdraw  and 
divide  himself  from  the  communion  of  the  church  to  which 
he  belongeth :  in  which  case,  when  all  due  means  for  the 
reducing  him  prove  ineffectual,  he  having  thereby  cut  him- 
self off  from  the  church's  communion;  the  church  may  justly 
esteem  and  declare  itself  discharged  of  any  further  inspec- 
tion over  him."  This  is  precisely  what  I  mean  by  with- 

*  Mr.  Mitchell,  (Guide  to  N.  E.   Chhs.  p.  115,  116)   does;   and  he 
quotes  from  the  Sajbrook  Platform  to  sustain  his  position. 


334  APPENDIX. 

drawing  fellowship  :  —  it  is  just  giving  up  all  care  of  a  per- 
son, as  a  church  member,  and  all  responsibility  for  his  con- 
duct; leaving  him  to  stand  or  fall  to  his  own  master. 

If,  however,  in  the  treatment  of  a  disorderly  person,  he 
should  exhibit  an  unchristian  spirit,  and  pursue  an  unchris- 
tian course  —  then  the  ground  of  action  for  the  church 
would  be  changed,  and  the  offender  should  be  arraigned  and 
excommunicated  for  disorderly  and  unchristian  conduct.* 

Isaac  Chauncy,  in  his  "  Divine  Institution  of  Congre- 
gational Churches"  etc.  published  in  1697,  says:  "Excom- 
munication may  be  considered  as  direct  or  more  indirect ;  " 
and  after  explaining  "  direct "  excommunication  as  "  the 
casting  out  of  an  impenitent  or  notorious  sinner  from  com- 
munion of  the  church,"  he  proceeds  to  say :  "  Besides  this 
direct  way  of  proceeding  against  an  offending  member,  there 
is  another  much  of  the  like  nature,  which  we  call  indirect, 
because  the  church  puts  not  the  party  out  of  its  communion 
before  the  party  hath  secluded  himself,  and  not  by  any  reg- 
ular way,  but  indirectly  and  contrary  to  all  rules  of  order. 
For  it  is  when  a  church  member,  by  reason  of  some  offence  ' 
taken  at  the  church,  or  some  member  thereof  not  discharging 
his  own  duty,  withdraws  himself,  and  separates  from  the 
communion  of  the  church.  A  person  having  thus  excom- 
municated himself,  as  it  were,  the  church  ought  to  consider 
what  is  their  duty ;  and  though  a  particular  member  (or 
more)  hath  usurped  to  himself  the  power  of  the  keys,  the 

*  The  case  of  Mrs.  Hutchinson,  so  famous  in  the  early  history  of 
New  England,  may  illustrate  in  some  respects  this  point.  She  was 
tried  by  the  church  in  Boston,  for  her  erroneous  opinions  and  irreg- 
ular practices :  for  these,  she  made  a  confession  and  a  sort  of  recan- 
tation ;  but,  in  the  management  of  these,  she  was  guilty  of  falsehood  : 
and  was  finally  cut  off  and  cast  out  of  the  church,  not  for  her  erro- 
neous notions  and  practices,  but  for  "gross  lying." — Afagtinlia,  Vol. 
II.  p.  446-448 ;  Hutcliinson's  Hist.  Mass.  Bay,  Vol.  I.  p.  70-72  and 
note. 


APPENDIX.  335 

church  ought  not  to  acquiesce  therein,  but  maintain  the 
power  which  Christ  hath  committed  to  it ;  and  though  it 
cannot  hinder  the  inordinateness  of  a  brother's  unruly 
passions  and  ungovernable  temper,  when  God  leaves  him  to 
it ;  but  that  he  will  run  away  from  the  church,  rend  himself 
off,  breaking  all  order  and  covenant  obligations,  in  opposi- 
tion to  all  fraternal  endeavors  to  stay  him  in  the  place  that 
Christ  hath  set  him  in ;  the  church  is  bound  to  show  and 
assert  the  power  of  Christ,  which  he  hath  intrusted  it  with, 
and  judicially  shut  the  door,  and  turn  the  key  upon  so  sinful 
and  disorderly  a  departure  from  them ;  declaring  that  he 
having  sinfully  departed  from  the  communion  of  that  con- 
gregation [church]  he  is  no  longer  under  its  care  and  watch, 
and  is  not  to  return  to  the  communion  of  the  church  as  be- 
fore, till  he  hath  given  satisfaction  to  the  church,'* —  Chapter 
XIII.  §  9,  and  17. 

The  treatment  of  a  disorderly  member  here  pointed  out 
by  one  of  the  fathers  of  New  England,  is  substantially  what 
I  advocate  in  these  pages. 

Having  thus  answered  the  first  question  —  Wherein  does 
excommunication  differ  from  the  act  of  withdrawing  fellow- 
ship ?  we  are  prepared  to  consider  the  second  inquiry  :  — 
Can  a  church  withdraw  fellowship  from  one  who  has  not 
connected  himself  with  some  other  church  ?  Very  rarely 
will  this  act  of  church  discipline  be  required,  except  when  a 
member  so  far  changes  his  sentiments  as  to  feel  constrained 
to  connect  himself  with  some  other  denomination,  which 
either  does  not  acknowledge  our  churches  as  scriptural  in 
their  organization,  or  embraces  some  doctrinal  views  which, 
though  not  so  fundamental  as  entirely  to  destroy  our  chris- 
tian  confidence  in  him,  are  yet  such  as  we  cannot  consci- 
entiously approve,  or  by  any  act  of  ours  sanction. 

Still,  I  apprehend,  that  there  may  be  instances  in  which  a 
church  would  be  justified  in  withdrawing  from  a  brother, 
and  leaving  him  disconnected  with  any  Christian  body.  If 


336  APPENDIX. 

my  construction  of  2  Thess.  3  :  6,  14  be  correct,  the  apostle 
required  this  to  be  done  by  the  Thessalonians ;  for,  if  that 
church  withdrew  from  their  disorderly  brethren  in  the  way 
suggested,  they  must  have  left  them  unconnected  with  any 
Christian  church,  as  there  was  no  other  in  the  city. 

However  these  questions  may  be  answered  —  and  I  but 
give  my  own  judgment  respecting  them  —  all,  it  is  believed, 
will  agree  in  this,  that  whether  or  not  we  distinguish  be- 
tween excommunication  and  withdrawing  fellowship,  there 
should  be  a  difference  in  our  treatment  of  such  as  are  sep- 
arated from  the  church  for  unchristian  opinions  and  conduct 
and  such  as  from  mistaken  notions,  or  inconsiderateness,  fall 
into  what  are  deemed  by  us  disorderly  courses,  not  destruc- 
tive of  Christian  character. 


No.  15. 

MANUAL   FOR   CHURCH  MEETINGS. 

[The  following  Manual  —  which  I  have  slightly  altered  —  was 
kindly  furnished  for  this  work  by  an  intelligent  layman,  who  was  fa- 
miliar with  parliamentary  usages,  and  withal  a  very  hearty  Congre- 
gationalist  —  the  late  David  Hale  of  N.  Y.] 

Those  rules  which  have  been  found  convenient  in  Legis- 
lative assemblies  are  equally  applicable  to  all  bodies  convened 
for  deliberation  ;  the  object  being  always  the  same ;  namely, 
the  preservation  of  order,  the  security  of  the  right  of  each 
member  to  speak  his  sentiments  freely  in  debate,  and  the 
ascertainment  of  the  opinion  of  the  majority  by  their  votes. 

In  Congregational  churches  the  pastor  is  generally  re- 
garded as  the  standing  moderator  of  the  church.  In  case  a 
church  is  destitute  of  a  pastor,  a  standing  moderator  may  be 
chosen,  or  one  may  be  selected  at  each  succeeding  meeting. 
No  brother  should  be  allowed  to  hold  the  chair,  who  makes 


APPEOT)IX.  337 

use  of  it  to  control  the  deliberations  of  the  church,  contrary 
to  the  common  rules  of  order,  or  who  claims  the  power  to 
adjourn  the  meeting  at  his  pleasure,  to  refuse  to  put  to  vote 
such  questions  as  are  disagreeable  to  himself,  or  in  any 
way  to  embarrass  the  church  in  its  deliberations  or  its  de- 
cisions. The  presiding  brother,  whoever  he  may  be,  derives 
all  his  power  from  the  body  over  which  he  presides ;  and  all 
his  decisions  are  subject  to  its  revision. 

When  the  church  is  assembled,  without  a  pastor,  some 
member  should  rise  and  nominate  a  moderator  and  put  the 
question  upon  his  election.  But  before  the  question  is  put, 
any  member  may  propose  a  different  candidate,  and  he  will 
be  chosen  who  receives  the  majority  of  votes. 

A  clerk  must  next  be  chosen,  unless  the  stated  clerk  be 
present.  If  the  meeting  be  adjourned  to  another  day,  the 
same  officers  preside  again,  for  an  adjournment  is  but  the* 
continuance  of  the  same  meeting. 

Every  motion  must  be  made  in  writing,  if  required  by 
any  member;  and,  when  seconded,  must  be  read  by  the 
moderator  and  submitted  to  the  consideration  of  the  church. 
Until  this  motion  is  disposed  of,  all  subsequent  propositions 
must  be  made  by  way  of  amendment  to  it.  An  amendment 
may  go  to  the  exclusion,  addition,  or  substitution  of  words  or 
sentences ;  indeed,  a  motion  to  amend  by  striking  out  all  the 
words  after  the  word  resolved,  and  substituting  an  entirely 
new  proposition  upon  the  same  subject,  is  in  order.  Until 
some  vote  has  been  taken  on  a  resolution  or  an  amendment  to 
it,  it  may  be  withdrawn  by  the  mover.  There  are  certain  mo- 
tions which  are  termed  "privileged,"  which  may  be  made  at 
any  time  ;  such  is  the  motion  to  postpone  indefinitely,  to  com- 
mit to  a  committee,  to  lay  on  the  table,  (which  means  to  lay 
aside  for  the  present,)  to  postpone  to  a  future  time  fixed, 
and  to  adjourn.  All  these  motions  may  be  debated  except 
the  last."  The  motion  to  adjourn  is  always  in  order  except 
when  a  member  is  speaking,  and  then  no  motion  can  be 
29 


338  APPENDIX. 

made  but  with  the  consent  of  the  member  who  has  the 
floor. 

When  any  motion  is  before  the  church,  every  member  has 
a  right  to  express  his  views  concerning  it ;  and  while  doing 
so,  the  moderator  is  bound  to  confine  him  in  his  remarks 
to  the  point  under  consideration,  and  also  to  protect  him 
against  all  interruption,  except  to  call  him  to  order  if  he 
violates  the  rules  of  courtesy,  or  the  rules  of  debate :  but  after 
the  matter  of  order  is  adjusted,  he  has  a  right  to  go  on  to  the 
end  of  his  remarks. 

The  proposition  last  made  is  always  the  proposition  under 
consideration,  and  the  first  to  be  voted  on ;  so  that,  when 
several  amendments  or  propositions  are  before  the  meeting, 
the  order  in  which  they  are  to  be  voted  upon  is  usually  the 
reverse  of  the  order  in  which  they  were  made.  If  several 
^ums  are  proposed,  the  largest  is  to  be  first  put  to  vote ;  if 
several  times,  the  longest ;  and  as  to  numbers  generally,  the 
largest. 

"When  a  motion  is  put  to  vote,  it  should  be  first  clearly 
stated  from  the  chair,  so  that  there  may  be  no  possible  mis- 
understanding about  it.  Then  the  moderator  says :  As 
many  as  are  in  favor  of  this  resolution,  will  please  to  say 
aye  —  or  lift  up  their  hands  —  or  rise,  as  the  custom  of  the 
church  may  be.  Then : 

As  many  as  are  against  this  resolution  or  —  as  are  of  a 
different  opinion  —  will  please  to  say  no ;  or  —  lift  up  their 
hands  —  or  rise.  Then  the  moderator  declares  the  result  by 
saying  —  it  is  a  vote,  or  it  is  not  a  vote,  —  as  it  seems  to 
him. 

If  any  member  thinks  the  moderator  in  error,  or  that  an 
accurate  count  would  change  the  result,  he  has  a  right  to 
demand  it  immediately:  when  the  question  must  be  put 
again,  and  the  votes  carefully  counted.  After  the  question 
is  put  to  vote,  there  can  be  no  debate,  and  no  new  proposi- 
tion made,  until  the  voting  is  finished.  After  the  vote  is 


APPENDIX.  339 

taken,  any  member  who  voted  in  the  majority,  may,  during 
the  same  meeting,  move  a  reconsideration ;  which  motion 
opens  the  subject  again  for  debate :  and,  if  the  vote  to  re- 
consider is  adopted,  the  whole  matter  stands  just  as  it  did 
before  the  reconsidered  vote  was  taken. 

Questions  of  order  are  to  be  decided  by  the  moderator ; 
but  if  any  member  thinks  the  decision  incorrect,  he  can  ap- 
peal to  the  meeting,  whose  decision  is  final. 

When  the  report  of  a  committee  is  presented,  it  will 
of  course  be  put  on  file.  A  vote  to  accept  and  adopt,  is 
an  expression  of  concurrence  with  the  views  of  the  com- 
mittee. 

When  a  member  has  a  motion  to  make,  or  wishes  to  speak 
on  a  pending  motion,  he  must  rise  and  address  himself  re- 
spectfully to  the  moderator. 

A  member  who  has  a  motion  to  make,  may  preface  it  with 
such  remarks  as  explain  his  design ;  but  with  this  excep- 
tion, speaking  is  out  of  order,  unless  some  definite  proposi- 
tion has  been  submitted  and  is  under  consideration. 

These  rules  have  been  selected  from  "  Jefferson's  Manual 
of  Parliamentary  Practice,"  or  supplied  from  the  known 
practice  of  the  most  respectable  bodies.  Many  churches 
have  brought  upon  themselves  great  trouble  by  a  want  of 
system  in  their  proceedings.  In  fact,  the  maintenance  of 
business  order,  at  all  times,  according  to  established  rules, 
cannot  be  too  highly  estimated.  Over-legislation  is  a  fault 
of  churches,  whether  Congregational  or  others,  as  it  is  of 
political  bodies.  Churches  should  pass  very  few  votes,  and 
never  any,  without  careful  deliberation. 


340  APPENDIX. 

No.  16. 


REPORT   ON   THE   INDUCTION   OF  DEACONS, 

Submitted  to  the  Union  Church  in  Essex  street,  Boston, 
May  19,  1843. 

[This  Eepovt,  though  not  entirely  accordant  with  views  already 
expressed,  on  the  ordination  of  deacons,  yet  presents  those  of  many 
sound  Congregationalists.] 

"According  to  the  most  ancient  Congregational  usage, 
as  described  by  the  Cambridge  Platform,  every  church 
should  have  three  kinds  of  officers ;  Teaching  Elders,  or 
Pastors,  Ruling  Elders,  and  Deacons ;  and  these,  after  elec- 
tion, should  be  set  apart  by  prayer  and  the  imposition  of  the 
hands  of  the  elders  of  that  church,  or  if  the  church  had  no 
elders,  by  "brethren  orderly  chosen  by  the  church  thereto;" 
or  it  was  held  to  be  alloivable  to  invite  Elders  of  other 
churches  to  impose  hands  at  ordination.  Since  the  adoption 
of  the  Platform,  there  have  been  several  important  changes 
in  the  practice  of  the  churches.  1.  The  office  of  Ruling 
Elder  has  fallen  into  disuse,  as  not  required  in  the  Scrip- 
tures, and  inconvenient  in  practice.  2.  The  ordination  of 
Pastors  by  a  committee  of  the  church  is  deemed  improper, 
inasmuch  as  it  shows  an  unchristian  spirit  of  self-sufficiency, 
and  disregard  of  the  neighboring  churches  and  their  Pas- 
tors. All  now  agree  that  in  churches  situated  as  ours  are,  a 
Christian  spirit  and  sense  of  propriety  require  that  in  the 
ordination  of  a  Pastor,  a  council  be  called,  and  hands  be 
imposed  by  the  Pastors  of  neighboring  churches.  3.  The 
ordination  of  Deacons  has  fallen  into  general  disuse.  Pro- 
fessor Upham,  in  his  Ratio  Discipline,  says  that  "  this 
ceremony  has  been  disused  for  many  years ; "  and  again, 
that  it  "  is  not  practised  at  the  present  day,  or  at  least  but 
very  seldom  ; "  and  yet  again,  that  it  "  seems  to  be  perma- 
nently abolished."  He  represents  this  change  as  the  result 


APPENDIX.  341 

of  deliberate  conviction,  and  not  of  mere  neglect,  saying 
that  it  has  been  "  approved  by  the  greater  number." 

In  the  Presbyterian  church,  Deacons  are  to  be  set  apart 
to  their  office  by  prayer  and  exhortation,  without  the  imposi- 
tion of  hands. 

In  all  the  Episcopalian  churches,  Deacons  are  regarded 
as  a  third  order  of  the  clergy,  authorized  to  preach,  and  are 
therefore  ordained  by  the  imposition  of  the  hands  of  a 
Bishop.  As  we  do  not  consider  a  Deacon  to  be  a  preach- 
ing officer,  their  authority  can  weigh  nothing  with  us. 

The  weight  of  modern  authority,  therefore,  is  decidedly 
against  the  induction  of  Deacons  by  the  imposition  of  hands. 
It  seems  never  to  have  been  practised  in  the  Presbyterian 
church,  and  has  long  been  contrary  to  the  general  opinion 
and  practice  of  Congregational  churches.  And  it  is  worthy 
of  remark,  that  the  imposition  of  hands  recommended  by  the 
Cambridge  Platform,  is  a  ceremony  which,  it  was  under- 
stood, might  be  performed  by  a  committee  of  the  brethren 
with  entire  propriety.  The  Platform  gives  no  countenance 
to  the  idea,  that  they  should  be  inducted  by  a  ceremony  in 
which  the  presence  of  an  ordained  minister  is  necessary. 

But  "  to  the  law  and  the  testimony."  The  opinions  and 
practices  of  evangelical  churches  claim  our  respectful  atten- 
tion, but  our  obedience  is  due  only  to  the  word  of  God. 
"What,  then,  do  the  Scriptures  teach  concerning  the  induc- 
tion of  Deacons? 

The  only  passage  which  bears  directly  on  this  point,  is 
the  account  of  the  appointment  of  the  seven  deacons,  in  the 
sixth  chapter  of  the  Acts  of  the  Apostles. 

It  appears  from  the  preceding  chapters,  that  many  of  the 
Christians  then  at  Jerusalem  were  in  need  of  pecuniary  as- 
sistance, and  that  rich  believers  contributed  liberally  to 
supply  their  wants.  Some  of  them  sold  real  estate  to  raise 
money  for  this  purpose.  And  whatever  money  was  given, 
was  laid  at  the  feet  of  the  apostles.  But  as  the  number  of 
29* 


APPENDIX. 

believers  increased,  the  labor  of  ascertaining  and  supplying 
the  wants  of  the  necessitous  likewise  increased,  while  the 
time  of  the  apostles  was  more  and  more  engrossed  with 
spiritual  labors.  At  length,  "  there  arose  a  murmuring  of 
the  Grecians  [that  is,  either  Greeks  by  descent,  or,  more 
probably,  Jews  born  in  Greek  cities,  and  speaking  the 
Greek  language]  against  the  Hebrews,  because  their  widows 
were  neglected  in  the  daily  ministrations."  Very  possibly, 
there  was  some  foundation  for  the  complaint ;  not  from  any 
partiality  in  the  apostles,  but  from  the  fact  that  they  had 
not  time  to  search  out  all  the  cases  of  want  among  obscure 
strangers,  residing  for  a  short  time  in  the  city.  However 
that  may  have  been,  a  suspicion  of  partiality  was  beginning 
to  show  itself.  The  apostles  therefore  called  a  meeting  of 
the  church,  and  said :  "  It  is  not  reason  that  we  should  leave 
the  word  of  God,  and  serve  tables.  Wherefore,  brethren, 
look  ye  out  among  you  seven  men  of  honest  report,  full  of 
the  Holy  Ghost  and  wisdom,  whom  we  may  appoint  over 
this  business.  But  we  will  give  ourselves  continually  to 
prayer,  and  to  the  ministiy  of  the  word."  That  is,  the 
Deacons  were  needed,  not  to  assist  the  ministers  in  spiritual 
things,  but  to  relieve  them  of  all  secular  cares,  that  they 
might  devote  themselves  wholly  to  the  spiritual  duties  of 
their  office.  "  And  the  saying  pleased  the  whole  multitude  ; " 
and  they  chose  seven  men,  whom  they  set  before  the  apos- 
tles ;  and  when  they  had  prayed,  they  laid  their  hands  upon 
them. 

To  some,  this  appears  conclusive  in  favor  of  the  ordina- 
tion of  Deacons  by  the  imposition  of  hands.  To  us,  it 
appears  otherwise.  It  is  by  no  means  certain  that  the  apos- 
tles, by  laying  their  hands  on  the  seven,  meant  to  perform 
what  we  call  ordination. 

It  had  been  a  custom  from  the  earliest  ages,  to  lay  hands 
on  any  one  for  whom  prayer  was  offered.  Jacob,  in  Egypt, 
laid  his  hands  on  the  heads  of  Ephraiin  and  Manasseh, 


APPENDIX.  343 

when  he  blessed  them.  Moses  laid  his  hand  on  Joshua,  at 
his  public  appointment  as  civil  and  military  leader  of  the 
Israelites.  Our  Saviour  laid  his  hands  on  the  little  chil- 
dren that  were  brought  to  him  for  his  blessing,  and  often 
upon  the  sick,  when  he  healed  them.  He  mentions,  among 
the  signs  which  "  shall  follow  them  that  believe,"  that  "  they 
shall  lay  hands  on  the  sick,  and  they  shall  recover."  Peter 
and  John  laid  their  hands  on  the  believers  at  Samaria,  and 
"  they  received  the  Holy  Ghost."  Ananias  laid  his  hand  on 
Saul  at  Damascus,  before  his  baptism,  "  that  he  might  re- 
ceive his  sight."  The  brethren  at  Antioch  fasted  and  prayed 
and  laid  their  hands  on  Saul  and  Barnabas,  who  had  been 
several  years  in  the  ministry,  when  about  to  commence  their 
first  missionary  excursion  through  Asia  Minor.  There  are 
two  instances  in  the  First  Epistle  to  Timothy,  where  the 
laying  on  of  hands  is  mentioned  as  a  part  of  the  ceremonies 
of  ordination ;  and  these  are  the  only  instances  of  the  kind 
in  the  New  Testament. 

We  can  draw  no  decisive  inference,  therefore,  from  the 
fact  that  the  apostles  laid  their  hands  on  the  seven  Deacons, 
when  they  prayed  for  them.  It  was  merely  a  customary 
gesture,  performed  by  any  one,  on  any  occasion,  in  praying 
for  another.  We  are  no  more  bound  to  imitate  it,  than  we 
are  to  lay  our  hands  on  children,  when  we  pray  for  their 
conversion ;  or  on  the  sick,  when  we  pray  for  their  recov- 
ery ;  or  on  our  friends,  when  we  pray  that  God  may  be  with 
them  on  a  journey.  Indeed,  there  is  no  reason  to  suppose 
that  praying  for  Deacons  with  imposition  of  hands,  then, 
meant  any  thing  more  than  praying  for  them  without  it 
means  now.  The  prayer,  too,  was  offered  immediately  after 
their  election  and  acceptance.  To  appoint  a  future  day, 
after  their  election  and  acceptance,  for  their  formal  induc- 
tion into  office,  and  on  that  day  to  induct  them  by  ceremo- 
nies not  commonly  used  in  praying  for  individuals,  would  be 
a  plain  departure  from  the  only  apostolic  example. 


344  APPENDIX. 

The  idea  that  Deacons  ought  to  be  inducted  by  special 
ordination  services,  probably  grows  out  of  a  mistake  con- 
cerning the  nature  of  their  office.  As  appears  from  what 
has  already  been  said,  they  were  not  appointed  for  the  sake 
of  assisting  the  clergy  in  spiritual  affairs ;  but  for  the  sake 
of  effecting  a  complete  separation  of  the  temporal  affairs  of 
the  church  from  the  spiritual,  so  that  the  clergy  might  give 
themselves  wholly  to  the  latter.  Their  office  is  correctly 
described  in  the  Cambridge •  Platform,  which  says:  "The 
office  and  work  of  a  Deacon  is,  to  receive  the  offerings  of 
the  church,  gifts  given  to  the  church,  and  to  keep  the 
treasury  of  the  church,  and  therewith  to  serve  the  tables 
which  the  church  is  to  provide  for  ;  as  the  Lord's  Table, 
the  tables  of  the  ministers,  and  of  such  as  are  in  necessity, 
to  whom  they  are  to  distribute  in  simplicity."  "  The  office, 
therefore,  being  limited  unto  the  care  of  the  temporal  good 
things  of  the  church,  it  extends  not  to  the  attendance  upon 
and  administration  of  the  spiritual  things  thereof,  as  the 
•word  and  sacraments,  or  the  like."  The  constitution  of  the 
Presbyterian  church  speaks  to  the  same  purpose.  Its  words 
are :  "  The  Scriptures  clearly  point  out  Deacons  as  distinct 
officers  in  the  church,  whose  business  it  is  to  take  care  of 
the  poor,  and  to  distribute  among  them  the  collections  which 
may  be  raised  for  their  use.  To  them  also  may  be  commit- 
ted the  management  of  the  temporal  affairs  of  the  church." 
The  Scriptural  requisitions  concerning  their  character  cor- 
respond to  this  idea  of  their  duty.  Aptness  to  teach  is  not 
required  of  them.  They  must  be  "  men  of  honest  report,  full 
of  the  Holy  Ghost  and  wisdom ; "  that  is,  men  of  well- 
known  integrity,  piety,  and  business  talents ;  men  in  whose 
capacity,  faithfulness,  and  impartiality  the  brethren  will  feel 
entire  confidence  ;  sound  in  the  faith,  and  of  good  example 
in  all  things,  that,  as  their  office  will  call  them  to  be  much 
among  their  brethren,  their  whole  influence  may  be  salu- 
tary ;  and  as  their  office  will  cause  them  to  be  looked  upon 


APPENDIX.  345 

by  the  world  as  chosen  samples  of  Christian  character,  they 
must  be  men  who  will  command  the  respect  of  "  those  that 
are  without." 

It  is,  indeed,  customary,  that  the  Deacons  should  act  as 
moderators  of  the  church  in  the  absence  of  the  Pastor,  and 
in  many  other  ways  take  a  leading  part  in  the  spiritual 
affairs  of  the  church  ;  and  the  custom  is  a  good  one,  if  we 
use  it  lawfully.  Such  services  must  be  rendered  by  some 
of  the  brethren ;  and  though  they  are  no  part  of  the  Scrip- 
tural duties  of  a  Deacon,  yet  the  Deacons  are  usually  the 
very  men  best  qualified  to  perform  them.  Their  appoint- 
ment to  an  important  office,  authorizes  them  to  take  a  lead- 
ing part  in  such  matters,  without  exposing  themselves  to  the 
charge  of  arrogance  ;  especially  as  it  is  now  understood  that 
the  brethren  expect  it  of  them,  and  chose  them  to  their 
office  with  that  expectation.  Still,  it  is  perfectly  proper  for 
the  church,  whenever  it  is  deemed  expedient,  to  call  on 
some  other  brother  to  perform  these  duties.  It  is  the  cus- 
tom in  some  parts  of  New  England,  for  a  church,  on  losing 
its  Pastor,  to  choose  some  neighboring  Pastor  as  its  modera- 
tor during  the  vacancy.  On  this  point,  we  are  anxious  not 
to  be  misunderstood.  We  would  by  no  means  interfere  with 
the  present  usage  of  the  churches ;  a  usage  which  extensive 
experience,  for  more  than  a  century,  has  shown  to  be,  in  our 
circumstances,  at  once  harmless  and  convenient.  We  only 
wish  to  set  forth  the  grounds  on  which  that  usage  rests,  and 
to  show  that,  as  it  is  a  mere  usage,  adopted  in  modern  times 
for  the  sake  of  convenience,  and  which  we  are  at  liberty  to 
lay  aside  if  a  change  of  circumstances  should  require  it, 
and  as  it  relates  only  to  duties  which  any  member  may  law- 
fully be  called  upon  to  perform,  it  can  be  no  reason  why 
Deacons  should  be  inducted  into  office  by  imposition  of 
hands. 

Perhaps  a  few  facts  from  history  may  throw  light  on  some 
parts  of  the  subject. 


346  APPENDIX. 

Originally,  we  know,  there  were  but  two  kinds  of  church 
officers ;  the  Pastors,  who  were  also  sometimes  called  bish- 
ops, and  sometimes  elders,  and  the  Deacons.  Not  long  after 
the  death  of  the  apostles,  through  the  workings  of  pride, 
ambition,  and  worldly  policy,  some  of  the  Pastors  began  to 
be  exalted  over  others,  as  diocesan  Bishops,  and  even  went 
so  far  as  to  claim  that  they  alone  were  Bishops,  and  the 
>ther  Pastors  were  only  Elders.  More  effectually  to  secure 
their  own  exaltation,  they  maintained  that  the  Deacons  were 
ippointed  as  assistants  to  the  Bishop,  and  not  to  the  Elder. 
Having  carried  this  point,  they  next  labored  to  increase  the 
power  of  the  Deacons  ;  and  thus  there  sprung  up  a  sort  of 
illiance  between  the  diocesan  Bishops  and  the  Deacons, 
ooth  of  whom  strove  to  take  power  from  the  Pastors  and 
livide  it  between  themselves.  The  Bishops  made  new 
orders  of  Deacons.  Some  of  them  were  Arch-Deacons, 
and  governed  many  Pastors  in  the  name  of  the  Bishops. 
Others  of  them  were  called  Cardinal  Deacons,  and  after- 
wards, simply  Cardinals,  being  members  of  the  Roman  con- 
clave, whose  business  it  is,  when  a  Pope  dies,  to  elect  one 
of  themselves  as  his  successor.  —  See  Coleman's  Chr.  Ant. 
p.  107-114. 

For  the  successful  execution  of  this  plan,  of  breaking 
down  the  Pastors  by  means  of  the  Deacons,  it  was  neces- 
sary that  the  Deacons  should  be  reckoned  as  a  third  order 
of  the  clergy,  and  for  that  purpose,  should  receive  clerical 
ordination,  and  should  be  authorized  to  preach.  So  things 
went  on  till  the  Reformation.  And  even  now,  in  the  Prot- 
estant Episcopal  churches,  Deacons  are  ordained  aa  preach- 
ing officers,  while  their  appropriate  duties  are  left  to  be  per- 
formed by  church-wardens,  or  other  officers  not  considered 
as  clerical.  It  is  not  strange  that  a  mistake  which  pre- 
vailed almost  universally  for  more  than  a  thousand  years, 
and  still  prevails  in  all  Episcopal  churches,  whether  Greek, 
Romish,  or  Protestant,  should  be  slow  in  disappearing  from 


APPENDIX.  347 

any  part  of  the  world,  and  that  an  indefinite  impression  in 
favor  of  ordaining  Deacons  should  frequently  reappear. 
The  notion,  that  the  office  of  a  Deacon  relates  to  spiritual 
things,  and  that  he  is  appointed  to  exercise  spiritual  au- 
thority, still  lingers  in  some  minds ;  and  because  they  have 
such  views  of  the  office,  they  think  it  should  be  conferred 
by  ordination.  Let  this  error  be  thoroughly  dispelled ;  let 
it  be  fully  understood  that  the  Deacon  is  appointed,  not  to 
unite  temporal  and  spiritual  cares  in  his  own  person,  but  to 
separate  them,  by  taking  the  temporal  wholly  into  his  own 
hands,  and  leaving  the  Pastor  free  to  attend  to  the  spiritual ; 
and  then  the  seeming  propriety  of  their  ordination  will  dis- 
appear. 

One  thing  more  ought  to  be  particularly  mentioned, 
though  it  has  already  been  implied.  The  imposition  of 
hands  in  prayer  has  fallen  into  disuse,  except  at  ordinations 
and  installations.  By  use,  it  has  acquired  a  fixed  and  defi- 
nite meaning.  It  is  understood  to  be  a  symbolical  recognition 
of  spiritual  authority  in  him  on  whom  hands  are  laid.  The 
idea  of  conveying  or  recognizing  spiritual  authority  is  as 
clearly  and  unavoidably  conveyed  by  that  act,  as  it  can  be 
by  the  use  of  any  words  in  our  language.  Its  use,  there- 
fore, in  the  ordination  of  a  Deacon,  when  no  such  authority 
is  to  be  recognized,  has  become  a  decided  impropriety,  and 
can  hardly  fail  to  deceive  some  of  those  who  witness  it.  Its 
universal  use  would  naturally  lead,  at  no  distant  day,  to  a 
general  misunderstanding  of  the  nature  of  the  office,  to  the 
serious  injury  of  the  Deacons  themselves,  of  the  Pastors, 
and  of  the  churches. 

We  conclude,  therefore,  that  the  Scriptural  mode  of  in- 
ducting Deacons  into  office  is  the  following :  — 

1.  Let  the  minister,  in  church  meeting,  state  the  nature 
of  the  office,  and  the  necessary  qualifications. 

2.  Let  the  brethren  elect  a  suitable  number  of  men  to  fill 
the  office. 


348  APPENDIX. 

3.  Let  the  minister  invoke  the  divine  blessing  upon  the 
transaction  ;  using  the  same  attitude  and  gestures  which  are 
customary  in  prayer. 

These  exercises,  in  the  only  apostolic  example  on  record, 
appear  to  have  followed  each  other  in  the  order  above  stated, 
at  the  same  meeting  of  the  church.  Sometimes,  however, 
they  will  unavoidably  be  interrupted  by  an  adjournment. 
In  that  case,  there  can  be  no  objecting  to  the  offering  of  ap- 
propriate prayer,  as  often  as  the  subject  conies  before  the 
church." 


No.  17. 

A   CHURCH   COVENANT. 

[It  is  a  principle  with  our  denomination,  that  every  church,  in  order 
to  be  rightly  constituted,  must  be  united  by  solemn  covenant,  expres- 
sive of  the  principles  on  which  their  union  is  formed.  This  may  be 
included  in  the  Articles  of  Faith,  or,  as  perhaps  is  most  common 
among  us  —  it  may  form  a  distinct  instrument,  following  the  Articles 
of  Faith. 

The  Covenant  here  given  from  Cotton  Mather's  Ratio,  appears  to 
have  been  the  common  form  used  in  1726.  It  presents  an  excellent 
model  for  the  substance  of  these  important  instruments.] 

"  Covenant. 

"  We  whose  names  are  hereunto  subscribed,  apprehend- 
ing ourselves  called  of  God  into  the  church-state  of  the 
gospel,  do  first  of  all  confess  ourselves  unworthy  to  be  so 
highly  favored  of  the  Lord,  and  admire  the  free  and  rich 
grace  of  his  which  triumphs  over  so  great  unworthiness  ; 
and  then  with  an  humble  reliance  on  the  aids  of  grace 
therein  promised  for  them,  that,  in  a  sense  of  their  inability 
to  do  any  good  thing,  do  humbly  wait  on  him  for  all,  we  now 
thankfully  lay  hold  on  his  covenant ;  and  would  choose  the 
things  that  please  him. 


APPENDIX.  349 

"  We  declare  our  serious  belief  of  the  Christian  Religion, 
as  contained  in  the  sacred  Scriptures,  and  with  such  a  view 
thereof  as  the  Confession  of  Faith  in  our  churches  has  ex- 
hibited ;  heartily  resolving  to  conform  our  lives  unto  the  rules 
of  that  holy  religion  as  long  as  we  live  in  the  world. 

"  We  give  up  ourselves  unto  the  Lord  Jehovah,  who  is 
the  Father,  and  the  Son,  and  the  Holy  Spirit,  and  avouch 
Him  this  day  to  be  our  God,  our  Father,  our  Saviour,  and 
our  Leader,  and  receive  Him  as  our  portion  forever. 

"We  give  up  ourselves  unto  the  Blessed  Jesus,  who  is 
the  Lord  Jehovah,  and  adhere  to  him  as  the  Head  of  his 
people  in  the  covenant  of  grace,  and  rely  on  him  as  our 
priest,  and  our  prophet,  and  our  king,  to  bring  us  unto  eter- 
nal blessedness. 

"  We  acknowledge  our  everlasting  and  indispensable  obli- 
gations, to  glorify  our  God  in  all  the  duties  of  a  godly,  and 
a  sober,  and  a  righteous  life  ;  and  very  particularly  in  the 
Duties  of  a  church-state,  and  a  Body  of  people  associated 
for  an  obedience  to  him,  in  all  the  ordinances  of  the  gospel : 
and  we  thereupon  depend  upon  his  gracious  assistances 
for  our  faithful  discharge  of  the  duties  thus  incumbent 
on  us. 

"  We  desire  and  intend,  and  (with  dependence  on  his 
promised  and  powerful  grace)  we  engage,  to  walk  together 
as  a  church  of  the  Lord  Jesus  Christ,  in  the  Faith  and 
Order  of  the  gospel,  so  far  as  we  shall  have  the  same  re- 
vealed unto  us  :  conscientiously  attending  the  public  worship 
of  God,  the  sacraments  of  his  New  Testament,  the  disci- 
pline of  his  kingdom,  and  all  his  holy  institutions,  in  com- 
munion with  one  another ;  and  watchfully  avoiding  sin- 
ful stumblingblocks  and  contentions,  as  becomes  a  peo- 
ple whom  the  Lord  has  bound  up  together  in  a  bundle  of 
life. 

"  At  the  same  time,  we  do  also  present  our  offspring  with 
us  unto  the  Lord;  purposing  with  his  help,  to  do  our  part 

30 


350  APPENDIX. 

in  the  methods  of  a  religious  education,  that  they  may  be 
the  Lord's. 

"And  all  this  we  do,  flying  to  the  blood  of  the  everlasting 
covenant,  for  the  pardon  of  our  many  errors,  and  praying 
that  the  glorious  Lord  who  is  the  great  Shepherd,  would 
prepare  and  strengthen  us  for  every  good  work,  to  do  his 
will,  working  in  us  that  which  will  be  well  pleasing  to  him ; 
to  whom  be  glory  forever  and  ever.  Amen." 


No.  18. 

THE   VETO   POWER. 

Does  Congregationalism  recognize  the  right  of  a  pastor 
to  veto  the  acts  of  his  church?  or  to  dissolve  a  church  meet- 
ing, to  prevent  the  church  from  acting  contrary  to  his 
wishes  ?  Intelligent  Congregationalists  may  smile  at  such 
questions,  and  may  almost  deem  an  apology  necessary  for 
introducing  them,  even  into  the  appendix  of  a  work  on 
Congregationalism.  We  should  think  so,  did  we  not  know 
that  the  claim  alluded  to  has  actually  been  set  up  by  minis- 
ters calling  themselves  Congregationalists  ;  and  that  two  or 
more  instances  of  this  kind  of  assumption  of  power  have 
recently  occurred  in  this  vicinity. 

The  assumption  is  substantially  this  :  —  By  virtue  of  his 
ministerial  office,  and  his  pastoral  relation  to  a  particular 
church,  the  pastor  of  a  church  has  the  right  to  refuse  to  put 
motions  which  are  offensive  to  him  ;  to  dissolve  a  church 
meeting,  in  order  to  prevent  the  passage  of  objectionable 
votes ;  or  to  interpose  his  veto,  and  thus  annul  the  acts  of 
the  church. 

More  preposterous  assumptions  of  ministerial  power  than 
these  in  a  Congregationalist,  cannot  easily  be  conceived. 


APPENDIX.  351 

On  Congregational  principles,  a  pastor  is,  ex  officio,  the 
moderator  of  the  church  —  its  presiding  officer ;  and  as 
such,  has  all  the  power  that  a  presiding  officer  in  our  best 
regulated  legislative  or  deliberative  bodies  has  ;  but  nothing 
more.  It  is  his  duty  to  see,  so  far  as  in  him  lies,  that  the 
business  of  the  church  is  conducted  in  an  orderly  manner ; 
consistently  with  the  general  principles  recognized  in  the 
Scriptures,  and  the  approved  practice  of  our  churches. 
He  may  give  his  opinion  as  to  the  proper  course  to  be  pur- 
sued in  a  given  case ;  he  may  protest  against  any  action 
which  he  may  believe  to  be  wrong ;  he  may,  even,  as  a  last 
resort,  vacate  the  moderator's  chair,  and  leave  the  church  to 
go  on,  if  they  will,  under  the  moderatorship  of  one  of  their 
own  number,  chosen  for  the  purpose  ;  —  he  may  do  all  this, 
when  he  finds  the  church  determined  to  act  contrary  to  his 
settled  convictions  of  what  is  proper,  orderly,  or  right ;  but 
he  cannot  dictate  to  a  church  ;  he  cannot  annul  their  votes ; 
nor  dissolve  their  meetings :  —  in  a  word,  he  cannot  "lord  it 
over  God's  heritage." 

If  authorities  are  demanded  for  these  assertions,  the 
inquirer  is  referred  to  the  dictates  of  common  sense,  as 
manifested  in  the  rules  of  all  popular,  deliberative  assem- 
blies ;  to  the  essential  principle  of  Congregationalism  — 
that  all  church  power  on  earth  belongs  to  the  individual 
church  as  a  body ;  and  to  the  entire  spirit  of  the  teachings 
of  the  New  Testament  on  this  subject.  No  standard  writer 
on  Congregationalism,  so  far  as  I  remember,  has  ever 
thought  it  worth  while  to  discuss  this  subject,  or  even  to 
allude  to  this  absurd,  unscriptural,  and  dangerous  assump- 
tion of  ministerial  veto  power,  —  a  power,  which,  if  admit- 
ted by  the  churches,  would  at  once  destroy  them  as  inde- 
pendent, Congregational  bodies,  authorized  to  transact  all 
church  business. 


INDEX. 


A. 

ABRAHAMIC  Church,  p.  3. 

ACCOUNTABILITY  of  Congregational  Churches  to  each  other, 
129. 

ADMISSIONS,  to  the  first  Christian  Church  at  Jerusalem,  33-37; 
to  Congregational  Churches,  195;  to  Protestant  Episcopal 
Churches,  251-254,  256 ;  to  Methodist  Episcopal  Churches, 
270;  to  Presbyterian  Churches,  274. 

ADVANTAGES  OF  CONGREGATIONALISM  over  other  systems  of 
church  order  and  government,  233-303. 

AGREEMENT  of  Congregationalists,  ancient  and  modern,  in  fun- 
damental principles,  14. 

ANTIOCH,  the  Church  in,  congregational,  47-51  ;  send  Missiona- 
ries to  the  Gentiles,  ib. ;  ask  advice  of  a  sister  church,  1 26. 

APOSTLES,  witnesses  of  what  Christ  said  and  did  on  earth,  72- 
74;  no  modern  successors,  74-78;  called  on  the  churches 
to  choose  their  own  officers  and  messengers,  52-58 ;  to 
discipline  offending  church  members,  61-65. 

APOSTOLIC,  Churches,  orders  of  religious  Teachers  and  Helpers 
in,  70-72;   peculiarities  of,  41-67,  133-181;   models   for 
all  Christian  churches,  21-26  ;  voluntary  associations,  29. 
Succession,  72-78;    Dr.   Barrow's   views,    76;    Bellarmine's 
views,  78 ;  St.  Austin's  views,  78. 

APPENDIX,  Letter  Missive   to  Organize  a  Church,  305.     Call 

from  a  Church  to  a  Pastor,  306.     Letter  Missive  for  an 

Ordaining   Council,    307.      Letter   of  Introduction,   308. 

Letters  of  Dismission,  309,  315.     Letter  for  a  Dismissing 

30  *  t353! 


354  INDEX. 

Council,  309.  Letter  from  a  Church  and  from  an  ag- 
grieved brother,  310.  Letter  for  an  Ex  parte  Council, 
311.  Letter  for  a  Mutual  Council,  312.  Minutes  of  an 
Ecclesiastical  Council,  313.  Discipline  of  a  Pastor,  315. 
Church-membership  of  Pastors,  317.  Excommunication 
and  withdrawing  Fellowship,  329.  Manual  for  Church 
Meetings,  336.  Report  on  Induction  of  Deacons,  340. 
A  Church  Covenant,  348.  The  Veto  Power,  350. 

ARCHBISHOPS,  English,  their  relations  to  Church  and  State, 
239  ;  their  courts,  241 ;  their  incomes,  243,  244. 

ARCHDEACONS  in  the  Church  of  England,  239 ;  their  courts, 
242. 

ARMINIANISM  and  Unitarianisrn,  how  introduced  into  New  Eng- 
land, 292,  293. 

ASSOCIATIONS  of  Congregational  Ministers,  226 ;  of  Congrega- 
tional Churches,  227,  228. 

AUTHORITY  of  Pastors  over  Churches,  Appendix,  No.  13,  p.  326- 
329,  and  No.  18,  p.  350,  351. 

B. 

BAPTISTS,  Calvinistic,  Congregationalists,  278. 
Freewill,  essentially  Congregationalists,  278. 
Christian  Baptists,  Independents,  279. 
BAPTISMAL  REGENERATION,  taught  in  the  Book  of  Common 

Prayer  of  the  Protestant  Episcopal  Church,  254. 
BELIEVERS  in  Christ,   the  only  proper  subjects  for  Christian 

churches,  27-40,  135,  140,  146. 
BENEFICES    in  the   Church  of  England  (11,728),  245;  nearly 

one  tenth  of  them  in  the  gift  of  the  crown,  238. 
BISHOP  and  ELDER,  the  same  in  the  Apostolic  Churches,  92-98, 

110-112.     English  Bishops,  239-244. 
BROWNISTS,  persecuted  by  Elizabeth,  281.     Favored  advisory 

councils,  113. 
BOOK  OF  COMMON  PRAYER  of  the  Church  of  England,  whence 

derived,   257-259  ;   in   what   it   differs  from  that  of  the 

Protestant   Episcopal   Church   of  America,  259,  n. ;    "a 

bait"  for  the  Papists,  258  and  n. 
BUSINESS  MEETINGS  of  a  Church,  192-195,  and  Appendix,  No. 

15,  p.  336-339. 


INDEX.  355 

c. 

» 

CALL  of  a  Church  to  a  Pastor,  186,  Appendix,  No.  2,  p.  306. 
CAMPBELL,  Dr.  George's,  views  of  church  order,  etc.,  20  n. 
CANONS  and  Prebendaries  of  the  Church  of  England,  239-245. 
CHAPTERS  in  the  English  Establishment,  revenues  of,  245. 
CHAUNCEY,  Isaac,  on  the  admission  of  church  members,  199  n. ; 
on  "  direct  and  indirect  excommunication,"  334 ;  on  sus- 
pension, 206  n. 
CHURCH,  a  Visible  one,  always  in  the  world,  1. 

Polity,  what,  1 ;  of  the  Patriarchal  Churches,  1 ;  in  the  days 
of  Enos,  2  ;  after  the  Flood,  2 ;  the  Abrahamic  Church, 
3 ;  the  Mosaic  Church,  3 ;  change  of,  by  the  Messiah,  4. 
Order  and  Discipline  of  the  first  Christian  Churches,  4. 
How  viewed  by  the  Lutheran  Reformers,  5  ;  by  the  Puri- 
tans, 7  ;  by  the  early  settlers  of  New  England,  8. 
Officers  to  be  elected  by  the  church,  53.    See  Election. 
Offenders  to  be  disciplined,  59. 

A  Christian  Church,  —  what,  21-52,  165-167;  purposes  of  a 
church  organization,  32-37  ;  membership,  requisites,  3  7-40. 
Of  England,   description   of,    238-247;   diversity   of  senti- 
ment in,  296,  297  and  n. 
Protestant  Episcopal,   of  America,   248-262 ;    diversity  of 

sentiment  in,  261,  297. 
Methodist  Episcopal,  262-273. 
Presbyterian,  273-277. 
Protestant  Methodist,  279. 
And  State,  influence  of,  under  Constantine,  164,  165;   on 

the  Reformers,  6. 

Session  of  a  Presbyterian  Church,  65,  n. 

CHURCHES,  thirty-five  mentioned  by  name  in  the  New  Testa- 
ment, 41-43,  n.,  44  ;  others  referred  to,  43-45. 
To  be  composed  of  believers  only,  33-40. 
Apostolic,  not  too  numerous  to  assemble  together,  44-52. 
Communion  of,  how  exercised,  129-131. 
CLARENDON'S  remarks  about  the  New  England  colonies  in  1664, 

"  hardened  into  republics,"  283. 

CLEMENT'S  (the  almost  Apostle's)  testimony  in  favor  of  Congre- 
gationalism, 134-140. 


356  DTDEX. 

COMMUNION  OF  CHURCHES,  how  exercised,  129-131. 
CONFERENCES  of  the  Methodist  Episcopal  Church,  266-270. 
CONFIRMATION,  the  Episcopal  rite  of,  objected  to,  255. 
CONGREGATIONAL  character  of  the  Apostolic  Churches,  41-52. 

Slater's  and  Milner's  objections  to  this  position,  45—52. 
The  title  "  Congregational,"  probably  given  to  our  churches 

by  John  Cotton,  214  and  n. 
CONGREGATIONALISM,  decline  of,  in    modern    times  —  causes, 

9-15.     Definition  of,  17. 
Principles  of,  17-67. 

(1)  The    Scriptures  are   an  infallible   guide   to  church 

order,  19-27.    Objections  to  this  principle  consid- 
ered, 22-27. 

(2)  A  Visible  Church  is  a  voluntary  association  of  profes- 

sed Christians,  united  by  covenant,  for  religious  pur- 
poses, 27-40. 

(3)  A  Church  should  ordinarily  consist  of  a  single  con- 

gregation of  believers  only,  40-52.     Objections  to 
this  principle  considered,  45-52. 

(4)  All  ecclesiastical  power  is  in  the  hands  of  the  individ- 

ual churches,  52-67. 
Doctrines  of,  69-132. 

(1)  Elders,  or  Pastors,  and   Deacons,   the   only  perma- 

nent church  officers  required  by  the  New  Testa- 
ment, 69-112. 

(2)  Ecclesiastical  Councils  are  important  helps  in  the  ad- 

ministration of  church  government,  112-128. 

(3)  An  Ex  parte  Council  cannot  be  regularly  called  until 

a  Mutual  Council  has  been  proposed  and  refused, 
123-128. 

(4)  Congregational  Churches  recognize  their  general  ac- 

countability to  each  other,  129-132. 
Testimony  of  Ecclesiastical  History  in  favor  of,  133-181. 
Apostolic  Fathers.  —  Testimony  of  Clement  (A.  D.  64-70), 
p.  134-140;  of  Polycarp  (A.  D.  108-117),  p.  140-142; 
of  Ignatius  (A.  D.  116),  p.  142-150;   of  Barnabas  and 
Hennas,  p.  150-152. 

Fathers  of  the  Church. — Justin  Martyr  (A.  D.  150),  p. 
152-155;  Cyprian  (A.  D.  250),  p.  155-157. 


INDEX.  357 

Modern  Writers,  testimony  of.  —  Mosheim,  158-165;  Lord 
King,  165-167,  169,  172  ;  Zuinglius,  166  ;  Neander,  166, 
168,  171,  178;  Dr.  Campbell,  20,  167,  169,  170,  172, 
175;  Barrow,  168,  169,  174;  Beza,  168;  Augusti,  168, 
169  ;  Waddington,  168, 170  ;  leading  English  Reformers, 
170,  171 ;  Milner,  171 ;  the  King's  Book,  171 ;  Gieseler, 
172;  Magdeburg  Centuriators,  175,  177;  Father  Paul 
of  Venice,  177;  Owen,  179. 
Practice  of,  183-232. 

(1)  In  the  organization  of  churches,  183. 

(2)  Choice  and  consecration  of  church  officers,  186. 

(3)  Church  meetings  for  business,  192. 

(4)  Admission  of  members,  195. 

(5)  Dismission  of  members,  198. 

(6)  Dismission  of  a  pastor,  200. 

(7)  Church  discipline,  203. 

(8)  Discipline  of  Pastors,  209. 

(9)  Who  shall  complain  of  offenders?  212. 

(10)  Discipline  of  sister  churches,  213. 

(11)  Miscellaneous    Matters  —  salary  of  ministers,   217; 

continuance  of  the  pastoral  connection,  221 ;  sol- 
emnization of  marriages,  221 ;  funerals,  223  ;  pub- 
lic worship,  224;  associations  of  ministers,  226; 
county  conferences,  227 ;  general  meetings  of  pas- 
tors and  churches,  228  ;  licensure  of  ministers,  229. 
Advantages  of,  over  other  systems,  233-303. 

(1)  The  most  scriptural  system  of  church  order,  235-280. 
Compared  with  the  Church  of  England,   238-247; 

with  the  Protestant  Episcopal  Church  of  America, 
248-262;  with  the  Methodist  Episcopal  Church, 
262-273;  with  Presbyterianism,  273-277;  with 
other  systems,  277-280. 

(2)  It  encourages  self-government,  as  no  other  system 

does,  280-283. 

(3)  It  promotes  general  intelligence,  beyond  any  other 

system,  284-288. 

(4)  It  furnishes  the  most  efficient  barrier  against  heresy 

and  general  corruption,  289-297. 
CONGEEGATIOXALISTS  might  be  better  employed  than  in  edu- 


358  INDEX. 

eating    ministers   and  gathering  churches  for  Presbyte- 
rians, 10,  11. 

CONSOCIATIONS,  what,  118;  objected  to,  119-120;  influence 
of,  on  the  Primitive  Churches,  120-123. 

CONVENTIONS  of  the  Protestant  Episcopal  Church,  249-251 ; 
take  the  government  out  of  the  hands  of  the  churches, 
51. 

CORINTH,  the  church  in,  congregational,  51. 

COUNCILS,  Ecclesiastical,  Congregational  doctrine  about,  112- 
128;  authority  for,  125-128;  Ex  parte,  123-128;  course 
of  procedure  of,  183-191. 

COURTS,  Ecclesiastical,  of  the  Church  of  England,  241,  242. 

COVENANT,  expressed  or  implied,  essential  to  a  church  organi- 
zation, 31 ;  assented  to  by  all  persons  admitted  to  Congre- 
gational Churches,  197  and  n. 

The  ancient  form  of,  in  the  New  England  churches,  Appen- 
dix, No.  1 7,  p.  348-350. 

CREEDS  of  the  Primitive  Churches,  31  n. 

CURATES,  in  the  Church  of  England,  239-240. 

CYPRIAN'S  Epistles,  155-158. 

D. 

DANGER  of  concentrating  church  power  in  a  few  hands,  291. 

DEACONESSES,  what,  and  why  instituted  in  the  Apostolic 
Churches,  89-91. 

DEACONS,  original  appointment  of,  office  work,  etc.,  98-111. 
Objections  to  Congregational  views  of,  102-109 
Choice  and  ordination  of,  105  n.,  190,491  and  n.    Appen- 
dix, No.  16,  p.  340-348. 

DEANS  AND  CHAPTERS  in  the  English  Hierarchal  Establish- 
ment, 239,  245. 

DECLINE  of  Congregationalism  in  modern  times  —  causes,  9-15. 

(1)  Union  with  other  denominations,  9. 

(2)  Influence  of  Theological  Seminaries,  11. 

(3)  The  prevalent  impression  that  no  exertion  was  neces- 

sary, 11. 

(4)  Neglect   of   Pastors   to  preach   on   the   subject,  and 

dearth  of  books  on  Congregationalism,  12. 

(5)  The   impression  that  Congregationalism  had  no  set- 

tled, well-defined  principles,  13. 


INDEX.  359 

DEMOCRACY  of  Congregationalism.     See  Republicanism. 

Of  the  Primitive  Churches,  177-179. 
DISCIPLINE  of  church  members,  in  the  hands  of  the  churches, 

59-67,  203-209  ;  Appendix  14,  p.  329-336. 
Of  pastors,  power  in  the  churches,    209-212.     The  course 

to  be  pursued,  209-212,  and  Appendix,  No.  13,  p.  315. 
Of  sister  churches,  213-216. 
In  the   P.  E.  Churches,  in  the  hands  of  the  Minister  of 

the  parish  and  the  Bishop  of  the  diocese,  253. 
In.  the  Methodist  Episcopal  Church,  in  the   officials,  261T, 

270. 

In  the  Presbyterian  church,  in  the  officials,  274-276. 
DISMISSION  of  members  from  a  church,  198,  200  and  n. 

The  church  to  which  he  is  dismissed  to  be  known,  198,  n. 
Members  cannot  be  dismissed  to  the  World,  199. 
Things  to  be  observed,  Ib.  n. 
DISSENTERS  from  the  Church  of  England  very  numerous,  246, 

247  and  n. 

DOCTRINES  of  Congregationalism,  -what  is  meant,  and  what  they 
are.     See  Congregationalism. 


E. 

ECCLESIASTICAL  History,  its  testimony  in  favor  of  Congrega- 
tionalism, 133-181.  See  Congregationalism,  Testimony 
of  Ecclesiastical  History. 

Councils,  Mutual  and  Ex  parte,  112-128,  183-191. 
E/c/c/b?<7«a,  (ecclesia,  church,)   meaning  of,  41-45  and  notes ; 

165-167. 
ELDERS,  sometimes    called    in    the    New    Testament,  Pastors, 

Teachers,  Overseers,  or  Bishops,  91-98. 
Every  congregation  of  believers  had  one  or  more,  91-93. 
ELECTION  of  Matthias  to  the  Apostleship,  by  the   Church  at 
Jerusalem,  53  ;  of  Deacons,  by  the  same  church,  55  ;  of 
Elders  in  the  churches   of  Pisidia,  55-58;  of    Church 
Messengers,  58. 

Of  Church  officers  in  the  hands  of  the  churches,   53-59, 
138-140,  149,  155,  156,  159,  163,  167-170,  176. 


360  INDEX. 

EMMONS,  Dr.,  on  the  right  of  churches  to  discipline  their  pas- 
tors, 324. 

ENGLAND,  Church  of,  order  and  discipline  of,  238-247. 

EPHESUS,  church  in,  congregational,  42,  47. 

EPISCOPACY,  symbolizes  with  Popery,  257-262  and  notes.  And 
monarchy,  281-284  and  notes.  English,  American,  and 
Methodist,  described  and  objected  to,  237-273. 

EVANGELISTS,  what,  78-80. 

EXCOMMUNICATION  of  members,  power  of  in  the  churches,  not  in 
the  officers  alone,  59-67,  138-181,  passim.  Course  pur- 
sued by  Congregational  churches,  203-209.  Difference 
between  excommunication  and  withdrawing  fellowship, 
207-209,  and  Appendix,  No.  14,  p.  329-336. 

F. 

FAITH  in  Christ  essential  to  church-membership,  34-40. 
FALSE  FRIENDS  to  our  Church  Polity  —  S.  Mather's  warning, 

302. 
FATHERS   OF  THE   CHURCH,  who,  134,  n.;  unsate  guides   in 

many  respects,  26,  n. 
FIRST  CHRISTIAN  CHURCH,  a  model  for  all  others,  4.     See 

Church,  Discipline,  and  Election. 
FUNERAL  Services,  how  conducted  by  Congregationalists,  223. 

G. 

GOVERNMENT,  the  different  kinds  of  Church  Government  de- 
scribed :  the  Episcopal,  as  monarchical ;  Methodist  Epis- 
copal, as  an  oligarchy ;  Presbyterian,  as  an  aristocracy ; 
Congregational,  as  a  democracy,  238-277 

H. 

HALF-WAY  COVENANT,  its  leading  advocate  in  N.  E.,  a  Pres- 
byterian, 293. 
Arminianism  and  Unitarianism  introduced  by  it.  Ib. 

HARVARD  COLLEGE,  founded  by  the  Congregational  Churches 
of  New  England,  and  dedicated  to  Christ  and  the  Church 
in  1638,  p.  287. 


INDEX.  361 

HISTORY  OF  THE  CHRISTIAN  CHURCH  for  the  first  two  cen- 
turies, sustains  Congregationalism,  133-181.  See  Congre- 
gationalism, Testimony  of  Ecclesiastical  History. 


IGNATIUS'  EPISTLES,  of  very  doubtful  authority,  142-150. 

IMPOSITION  OF  HANDS,  in  Ordination,  etc.,  views  of  the  eai'ly 
Fathers  of  New  England,  190, 7?.,  320.  The  significancy  of 
the  act,  105,  n.,  193,  n.  Appendix,  No.  16,  p.  340-348. 
See  also  Ordination. 

INDEPENDENCY,  of  the  Primitive  Churches,  52-67,  142,    145, 

158-164,  169,  173,  174,  177-179. 

Meaning  of   the   term,   when   applied    to    Congregational 
churches,  18,  n. 

INDEPENDENTS,  the  English,  Welsh,  Scotch,  and  Irish,  247,  n., 
203,  n.,  198,  n.,  194,  n. 

INSTALLATION  of  a  Pastor,  189. 

INTELLIGENCE  among  the  people  encouraged,  and  even  de- 
manded by  Congregationalism,  284-288. 

J. 

JACOB,  Henry,  27,  n.,  41,  n. 

JEFFERSON'S  OPINION  of  Congregational  Church  Order,  283,  n. 

JERUSALEM,  the  first  Christian  Church  organized  there,  congre- 
gational, 33-37,  51.  Model  for  other  churches,  ib. 

JUSTIN  MARTYR'S  TESTIMONY  in  favor  of  Congregational  views, 
152-155. 


K. 

KEYS  OF  THE  CHURCH,  in  the  hands  of  the  Church,  59-66, 
320-325.  See  Church,  Discipline,  Election,  Excommuni- 
cation, Independency,  and  Ordination. 

KA^pof  (a  lot,  Acts  1  :  26),  synonymous  with  y»/0°f,  a  vote,  a  suf- 
frage, 54  and  n. 

Koivuvia  (fellowship,  Acts  2:  42),  explained,  36  and  n. 

31 


362  INDEX. 

L. 

LAY  ORDINATION,  191-193,  n. 

LAUD,  Archbishop,  on  the  intimate  connection  between  Episco- 
pacy and  Monarchy,  284,  n. 

LETTERS  MISSIVE  of  various  kinds,  Appendix,  p.  305-313. 

LEVITICAL  ORDINANCES,  nature  and  design  of,  3. 

LEYDEN  CHURCH,  281. 

LICENSURE  of  Congregational  Ministers,  229-231. 

LITERARY  AND  THEOLOGICAL  SEMINARIES  founded  by  Con- 
gregationalists,  287,  288  and  notes. 

LITURGY,  German  or  Lutheran,  5  and  n.,  277,  278.  Of  the 
Church  of  England,  "a  bait"  for  the  Papists,  257-259  and 
notes. 

LITURGIES,  when  first  introduced,  226. 

LOCKE,  John's,  definition  of  a  chnrch,  28,  n. 

LUTHERAN  REFORMATION,   peculiarities  of,  5-7.    Luther  re- 
stored the  Bible  to  the  people,  Zwingle  their  rights,  7 
and  n. 
Reformers,  views,  etc.  of  Church  Polity,  277,  278. 

M. 

MANUAL  for  Church  Meetings,  Appendix,  No.  15,  336-339. 
MARRIAGES,  how  solemnized  by  Congregational  Ministers,  221- 

223. 
John  Robinson  thought  pastors  ought  not  to  do  this  work, 

ib.  n. 
MATTHIAS  chosen  an  Apostle  by  "common  suffrage"  of  the 

Church  at  Jerusalem,  53-55. 
MEETINGS  OF  A  CONGREGATIONAL  CHURCH  FOR  BUSINESS, 

192-195. 
A  Manual  for  the  government  of,  Appendix,  15,  p.  336- 

339. 
METHODIST  Episcopal  Church,  262-273. 

Protestant  Church,  279. 
MINISTERS'  SALARIES,  Congregationalists,  217-220,  and  notes. 

In  the  Church  of  England,  243-245. 


INDEX.  363 

MINUTES  OF  AN  ECCLESIASTICAL  COUNCIL,  Appendix,  No.  11, 
p.  313,  314. 

MODEL  of  a  Christian  Church  found  in  those  established  by  the 
Apostles,  21-26. 

MODERN  WRITERS  ON  ECCLESIASTICAL  HISTORY,  —  their  tes- 
timony in  favor  of  Congregational  views,  158-181.  See 
Congregationalism,  Testimony  of  Ecclesiastical  History. 

MONARCHY  AND  EPISCOPACY,  281-284  and  n. 

N.       . 

NATIONAL,  OR  PROVINCIAL  CHURCHES,  no  authority  for  in 
the  New  Testament,  41-52.  See,  also,  Modern  Writers, 
passim,  158-180. 

The  Protestant  Episcopal,  the  Methodist  Episcopal,  and  the 
Presbyterian  Churches  in  the  United  States,  all  essentially 
National  or  Provincial,  249,  265,  274. 

O. 

OBJECTIONS,  to  Congregationalism  considered,  22-27,  45-52, 
102-109.  To  the  church-membership  of  pastors  consid- 
ered, Appendix,  No.  13,  p.  317-329. 

OFFENCES  which  subject  church  members  to  discipline,  what, 
207-209,  Appendix,  No.  14,  329-336. 

OFFENDERS,  who  shall  complain  of  them?  212.  None  but  Con- 
gregational churches  can  exactly  comply  with  Christ's 
directions  respecting  offenders,  65,  66.  Private  steps  to 
be  taken  with  all  offenders,  205,  206  and  notes. 

OFFICERS  in  a  Congregational  Church,  Elders  and  Deacons  only, 

109-112. 
By  whom  chosen,  52-59.     See  Election  and  Ordination. 

OFFICIALS  in  the  Apostolic  Churches,  70-72 ;  chosen  by  the 
churches,  52-59.  In  the  early  Congregational  churches 
of  New  England,  80-82. 

ORDAINED  (xeipoTwqaavTef),  the  meaning  of  the  term  in  Acts 
14  :  23,  24,  p.  55-58. 

ORDINATION,  or  laying  on  of  hands,  origin  and  significancy  of, 
105  and  n.  Of  church  officers,  105,  n.,  186-193  and  notes : 
also  Appendix,  No.  16,  p.  340-348.  The  right  of  ordina- 


364  INDEX. 

tion  in  the  churches,  191,  «.,  193,  n.,  320.  Views  of,  enter- 
tained by  the  fathers  of  the  New  England  churches,  ib. 
See  Imposition. 

ORGANIZATION  OF  CHURCHES,  manner  of,  and  number  of  per- 
sons necessary,  183-186  and  notes. 

P. 

PARISHES,  in  the  Church  of  England,  not  far  from  twelve  thou- 
sand, p.  245. 

PARSON,  in  the  Church  of  England,  how  inducted  into  office, 
240,  n. 

PASTORAL  CONNECTION,  theory  and  practice  of  Congregational 
churches,  221. 

PASTOR,  how  to  proceed  in  choosing  and  consecrating  one,  186- 

193  and  notes. 

Should  be  a  member  of  the  church  over  which  he  is  or- 
dained, 188,  and  n.,  also  Appendix,  No.  13,  p.  317-329. 
Moderator,  ex  officio,  of  the  church.  No  power  to  veto 
the  acts  of  the  church,  Appendix,  No.  18.  Dismission  of, 
200-203  and  notes.  Discipline  of,  209-212,  Appendix,  No. 
13,  p.  315,  316. 

PATRIARCHAL  CHURCiiEsr  1. 

PENRY,  John,  a  martyr  to  Congregationalism,  14  and  n.,  281. 

PIETY,  an  indispensable  requisite  to  church-membership,  30-34, 
37-39,  135,  152-154. 

PHILIP,  an  Evangelist,  as  well  as  a  Deacon,  108. 

POLYCARP'S  testimony  in  favor  of  Congregationalism,  140- 
142. 

POPERY,  danger  of,  from  Episcopacy,  257-262  and  n. 

POPES  Pius  V.  and  Gregory  XII.  both  offered  to  confirm  the 
English  Liturgy,  258,  259. 

POSTSCRIPTS  TO  PAUL'S  EPISTLES,  in  which  Titus  and  Timothy 
are  called  Bishops,  spurious,  93  n. 

PRACTICE,  Ecclesiastical,  of  Congregational  churches,  183-232. 
See  Congregationalism,  Practice. 

PRAYERBOOK  of  the  Church  of  England  and  of  the  American 
Protestant  Episcopal  Church,  origin  and  character  of, 
257-259  and  notes.  See  Book  of  Common  Prayer. 


INDEX.  365 

PRELATISTS  compelled  to  adopt  Popish  reasoning  when  opposing 
Congregationalism,  26,  27. 

PRESBYTERIAN  CHURCH,  273-277. 

PRESBYTERS,  see  Elders. 

HpeofivTepof,  meaning  of  the  word,  95. 

PRIMARY  SCHOOLS,  first  commenced  by  the  Congregationalists 
of  New  England,  288  and  n. 

PRINCIPLES,  the  general  principles  of  church  order  and  govern- 
ment recognized  by  Christ  and  the  Apostles,  designed  to 
be  permanent,  19-27.  Of  Congregationalism,  identical 
with  those  of  the  Apostolic  Churches.  See  Congregation- 
alism, Principles. 

PRINCIPLES  OF  CONGREGATIONALISM,  what,  17-67.  See  Con- 
gregationalism. 

PROFESSION  OF  FAITH  EN  CHRIST,  an  open  one,  required  of  the 
first  Christians,  33-40.  Necessary  to  church-membership 
in  Congregational  churches,  195-198  and  notes. 

PROPOUNDING  a  candid&te  for  church  fellowship,  what,  197. 
Universally  practised  by  Congregational  churches,  ib. 

PROTESTANT  EPISCOPAL  CHURCH  in  America  described,  248- 

262. 

Proposed  union  with  the  Methodist  Episcopal  Church,  263, 
264  and  n. 

PUBLIC  WORSHIP,  how  conducted  by  Congregationalists,  224. 

PURITANS,  thoroughly  versed  in  the  principles  of  church  or- 
der, 7. 

R. 

RECTOR  AXD  VICAR  in  the  Church  of  England,  239,  240,  245. 

REGENERATION,  see  Baptismal. 

REFORMERS  of  the  Church  restrained  in  their  movements  by 

the  connection  of  the  State  with  the  Church,  6. 
RELIGIOUS  Experience,  relations  of,  to  be  given  by  candidates 

for  church  fellowship,  1 95  and  n. 
Principle  essential  to  church-membership,  30. 
Denominations  in  Great  Britain,  compared  with  the  Church 

of  England,  247,  n. 

REPUBLICANISM,  Congregationalism  believed  to  favor  this,  280- 
283  and  n. 

31* 


366  INDEX. 

Queen  Elizabeth  hated  and  persecuted  the  Brownists  on  this 

account,  281. 

Jefferson's  views,  283,  n.  London  Quarterly  Review,  on  this 
topic,  283,  n.  Archbishop  Laud's  opinion,  284,  n.  Black- 
wood,  ib.  John  Wesley's  dislike  of,  in  the  church,  271; 
Richard  Watson's  opinion  of,  ib. 

REVENUE  of  the  Church  of  England,  243-246.  Of  all  the 
Churches  in  the  world,  246,  n. 

RIGHTS  of  the  people  disregarded  by  the  Church  of  England, 
238-243;  by  the  Protestant  Episcopal  Church,  251-254; 
by  the  Methodist  Episcopal  Church,  2C6-271;  by  the 
Presbyterian  Church,  273-277. 

ROMANISM  in  the  Protestant  Episcopal  Church,  660,  261,  n.  See 
Popery. 

RULERS  OF  THE  CHURCHES,  danger  from  them,  291-295,  301- 
303. 

RULING  ELDERS,  80-82 ;  their  office  and  work  in  the  early 
Churches  of  New  England,  80,  n.  Is  there  any  New  Tes- 
tament authority  for  them?  84-89  and  n. 

S. 

SAINTS,  visible,  none  others  admitted  to  the  Apostolic  Churches. 
See  Piety. 

SALARY  OF  CONGREGATIONAL  PASTORS,  217-220.  Not  a  gra- 
tuity, 220,  n.  See  Ministers. 

SCHOOLS,  etc.,  the  earl}"  Congrcgationalists  of  New  England  the 
founders  and  patrons  of,  287-289,  n. 

SCOTLAND,  Presbyterian  Churches  of,  273,  /».,  276,  n. 

SCRIPTURES  an  infallible  guide  to  church~ordor,  etc.,  19-27. 

SECESSION  CHURCH  OF  SCOTLAND,  276,  n. 

SECTS  in  the  Church  of  England,  296,  n. 

SESSION  of  a  Presbyterian  Church,  constructively  the  church 
itself,  65,  n.  Duties  of,  274,  275. 

SUSPENSION  from  church  privileges,  as  a  punishment  for  miscon- 
duct, not  recognized  by  the  Scriptures  or  Cougregational- 
ists,  206  and  n. 

SWITZERLAND,  the  Reformation  in,  more  thorough  than  in  Ger- 
many, 7. 

SYNODS,  views  of  early  Congregationalists,  114-116,  notes. 


INDEX.  367 

T. 

TEACHER,  in  the  early  Congregational  Churches  of  New  Eng- 
land, his  office-work,  83. 

TESTIMONY  OF  ECCLESIASTICAL  HISTORIANS  in  favor  of  Con- 
gregational views  of  church  order  and  discipline,  158-181. 

U. 

UNIFORMITY  in  the  order  of  worship,  not  required  in  the  An- 
cient Church,  nor  in  the  Church  of  England  until  after 
the  Reformation,  226. 

UNION  of  Protestant  Episcopalians  and  Episcopal  Methodists  pro- 
posed, 263,  264  and  n.  Of  the  Church  of  England  and 
Wesleyan  Methodists,  proposed,  264,  n.  Of  Congrega- 
tionalists  with  other  denominations,  effects  of,  9. 

UNITARIANISM,  how  introduced  into  our  churches,  293. 

USAGES  of  Congregational  churches.     See  Practice. 

V. 

VICAR.     See  Rector. 

VISIBLE  CHURCH,  what,  27,  28,  n.,  175,  176. 

VOLUNTARY  ASSOCIATION,  in  what  sense  a  church  is  one,  29. 

W. 

WARDENS,  Church,  249. 

WARNING  TO  THE  NEW  ENGLAND  CHURCHES, — President 

Oakes's,  298,  299  ;  Samuel  Mather's,  299-303. 
WESTERN  STATES,  churches  gathered  there  by  Congregational- 

ists  for  Presbyterians,  10  and  n. 

WICKLIFFE,  the  Reformer,  how  he  lost  the  support  of  the  no- 
bility, 6. 
WITHDRAWING  FELLOWSHIP  AND  EXCOMMUNICATION,  the 

difference  between  these,  207-209,  and  Appendix,  No.  14, 

p.  329-336. 
WOMEN,  should  be  present,  but  take  no  active  part  in  church 

meetings,  194,  195,  n. 
WORSHIP,  mode  of,  in  the  Primitive  Churches,  152-154.    In  the 

Congregational  Churches,  ancient  and  modern,  224-226. 


THE 
CONGREGATIONAL  BOARD 

OF 

PUBLICATION. 


The  general  Depository  of  the  Congregational  Board 
of  Publication  is  kept  at  No  16  Tremont  Temple. 

BOOKS  AND  TRACTS  PUBLISHED  BY  THE  BOARD. 


THE  WORKS  OF  JOSEPH  BELLAMY,  D,  D, 

Two  Volumes,  Octavo.     Price,  $3.50. 

Dr.  Bellamy  was  one  of  the  most  distinguished  writers  of  the  last  age. 
He  is  discriminating,  and  will  aid  his  readers  in  detecting  error,  in  un- 
derstanding the  pure  doctrines  of  the  gospel,  and  in  directing  inquirers 
in  the  way  of  life.  His  works  are  eminently  doctrinal,  and  eminently 
practical.  They  arc  such  as  we  would  commend  especially  to  students 
for  the  ministry,  and  also  to  ministers  and  members  of  the  churches,  for 
a  careful  perusal.  The  issue  of  this  edition  of  Bellamy's  Works  will  be 
regarded  as  a  valuable  sen-ice  to  the  interests  of  theological  literature 
in  our  country. —  Christian  Observer,  Philadelphia. 

There  is  a  grandeur  in  the  simplicity,  spirituality,  and  deep  earnest- 
ness of  Bellamy.  His  theology  is  full  of  the  glow  and  unction  of  prac- 
tical religion.  He  reasons  to  convince  and  convert  men,  and  every  form 
of  thought  and  reason  becomes  subordinate  to  the  great  end  of  en- 
forcing the  truth  that  saves.  We  hardly  know  of  a  work,  since  some  of 
Baxter's,  more  searching  in  its  spiritual  analysis,  and  more  powerful  in 
the  application  of  truth,  than  the  True  Religion  Delineated.  We  are  very 
glad  to  see  it,  and  the  other  works  of  its  pious  and  able  author,  present- 
ed in  an  attractive  form,  and  at  a  cheap  rate.  If  the  Congregational 
Board  shall  go  on  as  they  have  begun,  they  will  not  only  deserve,  but 
attain  success,  and  lay  the  church  under  deep  obligation. — New  York 
Evangelist. 

THE  WORKS  OP  JONATHAN  EDWARDS,  D.  D, 

Two  Volumes,  Octavo.     Price,  $3. 

Dr.  Edwards  was  a  very  acute  and  able  writer,  who  will  be  honored  in 
succeeding  ages  for  having  given  so  much  of  its  present  excellency  to 
the  New  England  theology. 

Besides  the  intrinsic  value  of  the  works  of  the  younger  Edwards, 
they  are  an  almost  indispensable  part  of  a  minister's  library,  for  the  light 
they  throw  upon  the  obscure  and  abstruse  portions  of  the  works  of  nis 
father.  —  Nne  York  O'tscn-fr. 


THE  WORKS  OF  JOHN  ROBINSON, 

Pastor  of  the  Pilgrim  Fathers.  "With  a  Memoir,  and  Annotations, 
by  Rev.  llobert  Ashton,  Secretary  of  the  Congregational  -Board. 
London.  Three  Volumes.  Price,  $3.50. 

John  Robinson  was  privileged  to  have  opened  the  head-springs  of  New 
England  character.  Aside  from  the  intrinsic  value  of  this  book,  as  a 
book,  it  deserves  a  place  in  the  family  library  of  every  true  son  of  the 
Pilgrims.  Robinson  is  in  such  a  sense  the  father  of  us  all,  that  we  do 
honor  to  ourselves  by  cherishing  his  memory,  and  using  his  printed 
pages  to  impress  it  upon  the  rising  generation.  But  this  book  asks  not 
a  place  in  our  libraries  merely  as  a  relic  or  memento  of  departed  great- 
ness. It  has  intrinsic  value.  It  is  pervaded  by  living  thought.  Rob- 
inson, though  an  exile  from  his  native  country,  and  the  pastor  of  a  poor 
flock  of  exiles,  had  vast  mental  resources,  and  with  all  his  disadvan- 
tages, won  his  way  to  the  highest  estimation  in  the  University  of  Leyden. 
He  stood  in  the  first  rank  among  theologians  of  that  age.  And  one  has 
to  read  only  a  few  pages  of  his  writings,  to  feel  himself  under  the  in- 
struction of  a  master  mind.  —  Puritan  Recorder. 


THE  WORKS  OF  SAMUEL  HOPKINS,  D,  I), 

Three  Volumes,  Octavo.     Price,  $5. 

This  is  the  first  complete  edition  of  Dr.  Ilopkins's  works.  They  must 
have  an  enduring  interest,  not  merely  on  account  of  the  high  intellect- 
ual merit  which  they  may  justly  claim,  and  the  spirit  of  earnest  piety  by 
which  they  are  pervaded,  but  as  making  an  epoch  in  the  history  of  the- 
ological opinion,  at  least  in  this  country.  There  aro  few  men  who  lived 
in  this  country  during  the  same  period  whose  history  possesses  so  varied 
an  interest  as  that  of  this  distinguished  man.  He  becomes  legitimately 
incorporated  with  the  ecclesiastical  history  of  his  country  and  age.  He 
was  one  of  the  greatest  philanthropists  of  his  day.  The  first  volume 
contains  an  original  memoir  of  the  author,  by  Professor  Park,  which  is 
remarkably  complete,  interesting,  and  instructive.  Nobody  can  donbt 
that  Hopkins  was  at  once  a  profound  reasoner  and  an  eminent  Chris- 
tian ;  and  he  stood  before  the  world,  through  a  long  life,  as  one  of  the 
lights  of  his  generation. 

In  speaking  of  the  reproduction  of  the  writings  of  the  eminent  men 
of  former  times,  and  of  having  their  scattered  productions  brought  to- 
gether and  sent  out  on  a  new  mission  of  wsefulness,  the  Recorder  adds, 
—  In  this  labor  of  love  for  posterity,  the  Congregational  Board  of  Pub- 
lication is  taking  a  large  share.  It  is  only  a  short  time  since  they  gave 
us  a  fine  edition  of  the  works  of  the  immortal  Robinson,  and  at  a  little 
earlier  period  they  published  an  equally  good  edition  of  Bellamy,  who 
to  this  day  must  be  reckoned  a  prince  among  New  England  preachers  ; 
and  now  they  have  rendered  another  important  service  to  our  Christian 
and  theological  literature,  by  giving  us,  in  three  large  volumes,  tho 
works  of  Dr.  Samuel  Hopkins  —  volumes  well  worthy  the  society's  pub- 
lications. —  Puritan  Recorder. 

The  Memoir  of  Hopkins,  by  Professor  Park,  is  a  work  of  deep  inter- 
est and  great  value.  It  is  a  perfect  key  to  Hopkins  as  a  man,  a  Chris- 
tian, a  divine,  a  pastor,  and  a  reformer.  We  cannot  here  attempt  a 
critique  upon  Hopkins's  works.  We  will  only  say,  that  without  them, 
no  man  can  understand  the  theological  history  of  New  England  ;  and 
that  after  the  works  of  Edwards  himself,  no  more  important  gift  has 
been  made  to  the  churches  of  New  England  than  these  volumes  of  Hop- 
kins. —  Conyreyationalist. 


We  congratulate  the  theological  public  that  the  Congregational  Board 
of  Publication  have  commenced  the  re-publication  of  such  standard 
books.  Our  national  honor  demands  this  enterprise.  We  have  no 
right,  as  good  patriots,  to  allow  the  productions  of  our  divines  to  lie, 
some  of  them  unpublished,  some  of  them  forgotten.  They  are  valuable 
in  their  intrinsic  character.  They  are  useful  as  developing  the  history 
of  theological  opinion.  Thev  will  instruct  and  gratify  many  private 
Christians,  while  they  task  the  energies  of  clergymen  and  scholars.  — 
Bibliotheca  Sacra. 

MEMOIR  OF  ASAIIEL  HETT1ETON,  D,  D, 

By  Bonnet  Tyler,  D.  D.     12mo.     Trice,  GO  cents. 

Dr.  Nettleton  is  too  well  known  to  need  any  commendation.  Very 
few  men  have  ever  lived  who  have  been  the  honored  instruments  of  turn- 
ing so  many  souls  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God.  This  is  a  very  faithful  and  instructive  memoir  of  this  uncom- 
mon man,  and  would  be  a  very  valuable  book  in  every  family. 

A  COMPENDIUM  OF  THE  SYSTEM  OF  DIVINE  TRUTH, 

By  Jacob  Catlin,  D.  D.     12mo.     Price,  60  cents. 

This  is  a  series  of  brief  and  connected  essays  on  the  various  topics  of 
theology.  It  is  well  adapted  for  Bible  classes,  and  adult  classes  in  Sab- 
bath schools,  and  will  be  found  particularly  valuable  to  all  families  and 
individuals  who  cannot  find  time  to  read  more  extended  discussions. 

INSPIRATION  OF  THE  SCRIPTURES, 

By  Robert  Ilaldanc,  Esq.,  of  Scotland.     13mo.     Trice,  25  cents. 

A  timely,  and  important  subject  for  this  day  of  abounding  scepticism 
and  unbelief.  From  the  importance  of  the  subject,  and  the  clearness 
with  which  it  is  treated,  it  possesses  much  value. 

THE  GOSPEL  WORTHY  OF  ALL  ACCEPTATION. 

Or,  The  Duty  of  Sinners  to  lelievc  in  Jesus  Christ.     By  Andrew 
Fuller.     ISmo.     Trice,  20  cents. 

The  name  of  Ihe  writer,  who  was  decidedly  the  best  English  theolo- 
gian of  his  day,  is  a  sufficient  guaranty  for  this  excellent  little  volume. 

THE  SCRIPTURE  DOCTRINE  OF  REGENERATION, 

By  Charles  Backus,  D.  D.     ISino.     Trice,  20  cents. 

This  is  a  brief  and  clear  view  of  the  doctrine  under  the  following 
heads  :  1.  Nature  of  Regeneration.  2.  Necessity  of  Regeneration.  3. 
Agency  of  the  Holy  Spirit  in  Regeneration.  4.  Character  of  the  Re- 
generate. 

THE  DOCTRINE  OF  ELECTION, 

By  Gardiner  Spring,  D.  D. ;  and  The  Doctrine  of  the  Terseverance 
of  the  Saints.    By  Bennct  Tyler,  D.  D.      18mo.    Trice,  20  cents. 

A  most  clear,  scriptural,  and  convincing  statement  and  defence  of 
these  important  doctrines. 


THE  WORKS  OF  THOMAS  SIIEPARD, 

Pastor  of  the  First  Church  in  Cambridge,  -with  a  Memoir.     By  J. 
A.  Albro,  D.  D.     Three  Volumes.     Price,  $3. 

A  more  rich  and  valuable  contribution  to  the  cause  of  evangelical 
truth  and  godliness  has  rarely,  if  ever,  been  made  by  the  labors  of  man. 
Shepard  was  taught  of  the  Spirit ;  he  lived  habitually  at  the  foot  of  the 
throne. 

It  is  a  service  of  inappreciable  value  which  the  Congregational  Board 
is  rendering  to  the  church  and  the  world  by  the  collection  and  republica- 
tion  of  this  and  kindred  works  of  the  American  fathers,  in  a  style  of 
neatness  and  elegance  unsurpassed,  and  at  a  cost  so  reasonable  that 
those  of  small  means  may  without  difficulty  possess  them.  —  C'ongrega- 
tionalist. 

These  works  have  at  once  a  doctrinal,  practical,  and  experimental 
character.  Though  they  are  characterized  by  great  simplicity  and  di- 
rectness, there  is  in  them  a  commanding  power,  and  richness,  and  depth 
of  thought,  which  could  have  been  the  product  only  of  an  extraordinary 
mind.  But  what  seems  to  us  their  most  striking  feature,  is  the  earnest 
and  effective  manner  in  which  they  expose  a  delusive  experience,  and 
the  facility  with  which  they  probe  the  very  depths  of  the  heart.  The 
exposition  of  the  parable  of  the  ten  virgins,  particularly,  seems  like  a 
perpetual  stream  of  light  directed  straight  to  the  hypocrite's  conscience. 
—  Puritan  Recorder. 

DISTINGUISHING  TRAITS  OF  RELIGIOUS  CHARACTER, 

By  Gardiner  Spring,  D.  D.     Price,  50  cents. 

This  is  a  book  of  uncommon  discrimination  and  excellence.  It  clear- 
ly distinguishes  that  hope  which  is  as  an  anchor  to  the  soul  from  that 
which  is  only  as  the  spider's  web.  It  should  be  read  by  every  Christian, 
and  especially  by  every  young  convert. 

PARK  STREET  LECTURES, 

By  E.  D.  Griffin,  D.  D.     Price,  60  cents. 

This  is  a  work  of  great  merit.  It  is  enough  to  say  that  it  is  one  of 
Dr.  Griffin's  happiest  efforts. 

THE  WORKS  OF  LEONARD  WOODS,  D.  D, 

Five  Volumes. 
These  works  are  too  well  known  to  need  any  commendation. 

SCOTT'S  FORCE  OF  TRUTH, 

Price,  30  cents. 

This  is  a  handsome  edition  of  this  very  instructive  and  interesting 
narrative.  Appended  are  John  Newton's  Letters  to  Dr.  Scott,  which 
were  among  the  means  which  led  to  his  conversion.  This  little  volume 
should  have  a  place  in  every  family. 

THE  FAITHFUL  STEWARD, 

By  Rev.  S.  D.  Clarke.     Price,  20  cents. 
A  Prize  Essay.    Discriminating,  able,  and  faithful. 


NEW  ENGLAND'S  MEMORIAL, 

With  Governor  Bradford's  History,  and  an  Appendix  containing 
the  views  of  the  Pilgrims  and  early  settlers  on  the  subject  of 
Church  Polity.  Price,  $2. 

This  volume  contains  the  most  reliable  and  interesting  history  of  the 
Pilgrims  from  the  time  of  their  first  organization  in  England  to  the  year 
1690.  With  great  care  and  labor,  new  Notes  have  been  collected  from 
Bradford,  Prince,  Hutchinson,  and  others,  and  a  long  Appendix  of  great 
value  has  been  added,  making  this  edition  more  valuable  than  those 
that  have  preceded  it.  So  much  is  now  said,  and  justly  said,  of  the  Pil- 
grims and  their  influence  upon  New  England  character  and  institutions, 
that  this  edition  of  this  valuable  work,  so  long  out  of  print,  is  well 
timed.  It  should  be  read  and  studied  by  all  the  descendants  of  the  Pil- 
grims, that  their  origin  and  ancestors  may  be  known  and  appreciated. 
Children  and  youth  should  read  this  volume.  Nobody  in  New  England, 
or  out  of  New  England,  should  be  ignorant  of  the  principles  and  char- 
acter of  the  men  who  laid  the  foundations  of  all  our  good  institutions. 

THE  LIFE  AND  TIMES  OF  JOHN  PENRY, 

Martyr  of  Soutlrwark.     13 y  John  Waddington.     Trice,  60  cents. 

"  In  this  volume,  new  light  is  thrown  upon  the  primal  movements  of 
the  Nonconformists  of  England,  by  the  documents  which  the  singular 
industry  of  Mr.  Waddington  has  brought  to  light  Periry,  it  seems, 
•was  the  actual  originator  of  the  migration  of  the  Pilgrim  Fathers  —  a 
measure  from  which  such  important  and  world-wide  results  to  liberty 
and  religion  have  followed.  It  is  earnestly  hoped  that  the  publication 
of  such  a  Memoir,  written  with  such  simplicity,  elegance,  and  brevity, 
will  do  not  a  little  to  vindicate  the  early  Puritans  from  much  of  the 
obloquy  thrown  upon  them  by  prejudiced  or  ignorant  historians,  and  to 
exhibit  the  force,  greatness,  and  worth  of  those  principles  for  which 
they  cheerfully  suffered,  many  of  them  even  unto  death." 

PRIMITIVE  PIETY  REVIVED, 

Or,  the  Aggressive  Power  of  the  Christian  Church;  a  premium 
Essay.     By  Henry  0.  Fish,  Newark,  N.  J.     Price,  50  cents. 

This  is  a  premium  essay.  The  subject  assigned  was,  The  better  ex- 
emplification of  the  doctrines  of  the  Bible  in  Christian  life,  with  a  view 
to  the  conversion  of  sinners  to  Christ.  It  is  eminently  fitted  to  do  a 
good  work  in  reviving  Christians,  in  bringing  them  back  to  a  state  of 
primitive,  apostolic  piety.  It  is  truly  a  book  for  the  times,  and  should 
be  read  by  every  minister  and  every  professor  of  religion.  It  cannot  be 
read  without  profit.  It  has  in  a  few  week*  passed  to  its  fourth  edition 
of  2000  copies  each. 

LIFE  AND  LETTERS  OF  REV.  DANIEL  TEMPLE, 

For  twenty-three  years  a  Missionary  of  the  American  Board  in 
Western  Asia.     By  his  son,  Rev.  Daniel  II.  Temple ;  with  an 
Introductory  Notice,  by  Rev.  R.  S.  Storrs,  D.  D.     Price,  $1. 
It  is  chiefly  letters  of  this  godly  man   and  missionary,  containing 
many  happy  illustrations  of  passages  of  Scripture  and  interesting  inci- 
dents in  missionary  life. 


THE  CAMBRIDGE  PLATFORM  OP  CHURCH  DISCIPLINE, 

Adopted  in  1648,  and  the  Confession  cf  Faith  adopted  in  1680  ;  to 
which  is  prefixed  a  Platform  of  Ecclesiastical  Government,  by 
Nathaniel  Emmons,  D.  D.  Price,  30  cents. 

MEMOIR  OF  DR.  HOPKINS, 

By  Professor  Park.     Price,  80  cents. 
See  notice  under  Hopkins's  works. 

A  TREATISE  ON  THE  MILLENNIUM, 

By  Dr.  S.  Hopkins.     Price,  25  cents. 

This  is  a  scriptural  and  interesting  view  of  this  important  subject,  and 
well  adapted  to  meet  and  confute  the  errors  of  many  at  this  time. 

A  DIALOGUE,  AND  OTHER  ARTICLES  ON  SLAVERY, 

By  Dr.  Hopkins.     Price,  12£  cents. 

This  is  an  able,  scriptural,  and  common-sense  view  of  the  subject, 
exceedingly  well  timed,  and  all  the  more  valuable  for  having  been  writ- 
ten during  the  last  century.  Its  historical  relations,  as  connected  with 
the  great  men  of  the  revolution,  are  interesting. 

PARABLE  OF  THE  VIRGINS, 

By  Rev.  Thomas  Shepard.     Price,  $1. 
The  admirable  work  to  which  President  Edwards  so  often  refers. 

A  PRACTICAL  TREATISE,  ON  PRAYER, 

By  Rev.  Thomas  Cobbett,  Pastor  of  the  Church  in  Lynn. 

Mr.  Cobbett  was  distinguished  for  his  "  rii-h  experience  in  prayer." 
Cotton  Mather  passes  hisih  encomiums  on  him,  and  especially  on  this 
book.  He  says,  that  of  all  the  books  written  by  Cobbett,  none  deserves 
more  to  be  read  by  the  world,  and  to  live  till  the  general  burning  of  the 
world,  than  that  on  prayer.  He  was  himself  eminently  a  man  of  prayer. 
"  His  thoughts  come  out,  all  warm  and  glowing,  from  a  heart  deeply 
moved  by  the  Spirit  of  God."  A  recent  writer  says,  "  This  book  ought 
to  be  republished  and  placed  in  every  Christian  family." 

PRACTICAL  EVANGELISM, 

Or,  Bible  Christianity  enforced.     By  Rev.  William  M.  Cheevcr. 
Terre  Haute,  Indiana. 

This  essay  shows  with  great  clearness  and  force  the  duty  of  Christians 
to  come  up  to  a  higher  standard  of  devotion  to  Christ,  and  to  give  them- 
selves more  unreservedly  and  unremittingly  to  the  promotion  of  his 
kingdom.  It  is  like  "Primitive  Piety  Revived,"  a  book  for  the  times, 
greatly  needed,  and  should  be  universally  read. 


HISTORICAL  TEXT  BOOK  AND  ATLAS  OF  BIBLICAL  GEOGRAPHY, 

By  Lyman  Coleman,  D.  D. 

This  is  a  work  of  laborious  and  extended  research  by  its  learned 
author.  As  the  preface  says,  "  It  is  the  result  of  an  humble  effort  and 
earnest  desire  to  associate  together  the  history  and  geography  of  the 
Scriptures,  and  to  allure  the  young,  and  assist  them  in  an  interested 
and  intelligent  perusal  of  the  Book  of  God.  The  subject  of  this  book 
undeniably  ought  to  have  a  place,  not  only  in  the  Bible  class  and  Sun- 
day school,  but  in  the  primary  and  grammar  school,  the  college  and  the 
theological  seminary.  By  means  of  the  chronological  table,  and  gen- 
eral index,  this  book  offers  the  advantages  of  a  gazetteer  for  occasional 
reference,  as  well  as  of  a  manual  for  the  consecutive  reading  and  study 
of  the  Bible." 

THE  BOOK  OF  PSALMS. 

Metrically  arranged.     Price,  25  cents. 

THE  NEW  ENGLAND  PRIMER, 

Price,  4  cents. 

A  fac-simile  of  the  original  work,  which,  in  former  da5's,  wrought  such 
influence  in  the  formation  of  New  England  character. 

TWO  VOLUMES  OF  TRACTS, 

12mo.     Price,  $1.     Or  separately,  forty-five  Tracts,  on  the  fol- 
lowing subjects :  — 

Pages. 
No.  1.   Doctrinal  Knowledge,  the  Foundation  of  Religion,    .        .     16 

2.  Mankind  utterly  Depraved 12 

3.  Covenant  of  Redemption, 1 

4.  Slanderous  Reports  refuted 16 

5.  Objections  to  Prayer  Answered, 4 

6.  Perseverance  of  the  Saints,       ...... 

7.  Decrees  of  God  Consistent  with  Free  Agency,  .        .        .16 

8.  Doctrine  of  Election,  28 

9.  Purifying  Influence  of  the  Christian  Hope,         .         .         .1 

10.  Personality  and  Offices  of  the  Holy  Spirit,      . 

11.  Things  Secret  and  Things  Revealed, 16 

12.  Disappointment  in  the  Last  Day 16 

13.  Nature  and  Influence  of  Faith, 24 

14.  Plea  of  Sinners  against  Endless  Punishment, 

15.  Sinners  Wilful  and  Perverse, 16 

16.  Love  Thyself  and  thy  Neighbor, 16 

17.  The  Prayer  of  Faith,    ...'....  16 

18.  All  for  the  Best, 16 

19.  Renewal  of  Sinners  the  Work  of  Divine  Power,        .        .  c 

20.  The  Bible  the  only  sure  Test  of  Religious  Character,     .  20 

21.  Duties  of  Parents, 24 

22.  The  Immutability  of  God, 

23.  Necessity  of  the  Holy  Spirit  to  give  Efficacy  to  Preaching,  16 

24.  The  Duty  of  Professing  Religion, 20 

25.  Importance  of  Believing  the  Truth, 1 

26.  Man's  Inability  to  Comply  with  the  Gospel,    ...  52 

27.  Man's  Activity  and  Dependence, 20 


Fages. 

28.  Doctrine  of  the  Trinity, 20 

29.  Sovereignty  of  God  in  the  Exercise  of  Mercy,    .        .        .16 

30.  Mode  of  Baptism, 28 

31.  God  glorified  in  the  Work  of  Redemption,          .         .         .16 

32.  Importance  of  Scriptural  Views  of  the  Character,  Offices, 

and  Works  of  the  Holy  Spirit 16 

33.  Receiving  the  Atonement  Necessary,          .        .        .        .20 

34.  Nature  of  Submission  to  God,          .....        12 

35.  Infant  Baptism, •.  •'    "i        .         .48 

36.  Nature  and  Design  of  Infant  Baptism,   ....         16 

37.  Close  Communion,        ...  ....    20 

38.  Prayer  for  the  Holy  Spirit, 20 

39.  The  Duty  of  Young  Children,     .        .        .        .        .        .36 

40.  Rotation  in  the  Pastoral  Relation, 20 

41.  The  Divine  Law, 20 

42.  Future  Judgment  in  Opposition  to  the  Opinions  of  Uni- 

versalists, 24 

43.  Justice  of  God  Displayed  in  the  Endless  Punishment  of 

the  Wicked, 28 

44.  Doctrine  of  Divine  Providence, 16 

45.  Assurance  of  Hope,      .        .        .        .  .        .        .16 

46.  Scriptural  Platform  of  Church  Government,  ...        24 

Amount,        .        .          936 


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UCSB    LIBKAKY 


000495088   7 


